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OF  THE 


LIBERTY  BAPTIST 


FROM  ITS 


ORGANIZATION  IN   1832 
TO   1906 


Containing  Much   History  Incidentally 
Connected  with  this  Body 


ALSO 

There  is  presented  quite  an  extended  account  of  the  "  Split "  in  Baptist 

ranks,  showing  who  are  the  "  Primitive  Baptists,"  together 

with  Side-Lights  on  the  n  Split " 

"By  their  fruits  ye  shall  know  them." 


By 


ELDER  HENRY  SHEETS 


C° 


RALEIGH,  N.  C.  : 

Presses  of  Edwards  &  Broughton  Printing  Co. 

1907. 


At  the  session  of  Liberty  Association  held  at  Thomasville, 
August,  1906,  Mr.  Archibald  Johnson  offered  the  following: 

"Resolved,  that  the  Liberty  Association  assume  the  finan- 
cial responsibility  of  the  publication  of  the  history  prepared 
by  Bro.  Henry  Sheets." 

This  was  adopted  unanimously. 

On  motion,  the  following  brethren  were  appointed  a  Com- 
mittee on  Publication,  viz :  J.  W.  Noell,  P.  S.  Vann  and 
G.  Foster  Hankins,  whose  duty  it  is  to  carry  the  will  of  the 
Association  into  execution. 


CONTENTS. 


INTRODUCTION. 

Baptist  beginnings  in  North  Carolina — Early  struggles  and  triumphs  of 
pioneer  work.     Pages  ix-xix. 

CHAPTER  I. 
Leading  up  to  the  organization.     Pages  1-4. 

CHAPTER  II. 
Minutes  of  organization  and  first  session.     Pages  5-10. 

CHAPTER  III. 
Reasons  of  the  split  in  Abbott's  Union  Association.     Pages  11-16. 

CHAPTER  IV. 
Rules  of  decorum  and  constitution.     Pages  17-20. 

CHAPTER  V. 
Circular  letter.     Pages  21-23. 

CHAPTER  VI. 
Early  mission  work  by  Baptist  State  Convention.     Pages  24-26. 

CHAPTER  VII. 
Mission  work  by  the  Association.     Pages  27-28. 

CHAPTER  VIII. 
Sunday  school  work.     Pages  29-30. 

CHAPTER  IX. 

Deceased  ministers  who  preached  in  the  territory  embraced  by  the 
Liberty  Association  before  its  formation,  and  those  who  were  pas- 
tors in  the  body  since.     Pages  31-69. 

CHAPTER  X. 

Churches  now  in  co-operation  with  the  Association.     Pages  70-111. 

CHAPTER  XL 

Churches  that  once  belonged  to  Liberty  Association,  but  have  since 
gone  to  other  Associations.     Pages  112-121. 

CHAPTER  XII. 
Arms  of  churches  in  and  around  the  territory  of  Liberty  Association, 
that  have  become  extinct.     Pages  122-133. 

CHAPTER  XIII. 

Churches  that  once  belonged  to  Liberty  Association  that  have  become 
extinct.     Pages  134-138. 


ir  Contents. 

CHAPTER  XIV. 
A  complete  list  of  the  officers  of  Liberty  Association  from  the  date  of 
organization  up  to  tho  session  of  August,   1906,  and  time  served. 
Pages   139-141. 

CHAPTER  XV. 
Preachers  of  introductory  sermons  and  their  texts.     Pages  142-144. 

CHAPTER  XVI. 
Regular  and  Separate  Baptists.     Pages   145-150. 
CHAPTER  XVII. 

The  Baptists  and  the  Regulators — Their   probable  connection  with  the 
movement.     Pages  151-157. 

CHAPTER  XVIII. 

Captain    Benjamin    Merrill — his    ancestry,    home,    family,    descendants, 
execution,  Christian  character  and  patriotism.     Pages  158-103. 

CHAPTER  XIX. 
Old  customs  which,  in  the  main,  have  had  their  day — Camp-meetings — 
Protracted  meetings — Boxed  pulpits — Taking  a  text — Liberty  to 
preach — Ordination  of  ministers — Appointments  of  brethren  by  the 
church — Children  not  looked  after  then  as  now — Public  announce- 
ment of  the  exclusion  of  a  member.     Pages  164- 1G9. 

CHAPTER  XX. 
The  Baptist  Orphanage.     Pages  170-171. 

CHAPTER  XXI. 

Liberty  Institute.     Page  172. 

CHAPTER  XXII. 
An  extended  account  of  the  "split"  and  an  examination  as  to  who  are 
the  Primitive  Baptists.     Pages  173-174. 

CHAPTER  XXIII. 
Time  of  the  division — Changes  after  the   split — Difficulty   in  finding  a 
name.     Pages  175-178. 

CHAPTER  XXIV. 

The  number  that  went  out  from  us — The  men  who  led  in  the  split — 

Resolutions    of    Kehukee    Association — Covetousness  the    probable 
cause  of  the  division.     Pages  179-180. 

CHAPTER  XXV. 
Strong  opposition  to  mission  work — The  Apostles  sent  out  as  mission- 
aries by  the  church  at  Antioch — God's  purpose— His  guiding  hand — 
Elder  Watson's  view.     Pages  181-185. 


Contents.  v 

CHAPTER  XXVI. 

Anti-mission  Baptists  are  now  opposed  to  revival  meetings — Nothing 
said  about  opposing  such  meetings  when  they  went  out  from  us— 
Baptists  had  great  revivals  before  the  split — In  the  Kehukee  Asso- 
ciation they  invited  people  to  be  prayed  for — George  Pope  baptized 
large  numbers.     Pages  186-190. 

CHAPTER  XXVII. 
A  departure  from  Baptist  usage — They  oppose  ministerial  education — 
Young  ministers  educated  in   England — The   Philadelphia  Associa- 
tion encouraged  it.     Pages  191-193. 

CHAPTER  XXVIII. 

Anti-mission  Baptists  oppose  stated  salary  for  pastor — Scripture  teach- 
ing on  the  subject — Elder  John  M.  Watson's  view.     Pages  194-196. 

CHAPTER  XXIX. 
Opposition   to   Sunday   schools — Baptists   had   them   before   the   split — 
County  Line  x^ssociation  encouraged  them — Afterwards  they  oppose 
them  and  become  New  Baptists.     Pages   197-199. 

CHAPTER  XXX. 

They  are  declining  in  numbers  and  moral  power — Cathcart's  Encyclo- 
pedia gives  statistics — The  Baptist  Year  Book,  1880 — Elder  John 
Culpeper's  statistics,  1834 — Comparative  statistics  Kehukee  and 
Chowan  Associations — Miama  Association  in  Ohio — Red  River  Asso- 
ciation in  Kentucky — Abbott's  Creek  Union  Association  in  North 
Carolina.     Pages  200-202. 

CHAPTER  XXXI. 

SIDE-LIGHTS   ON   THE    SPLIT   FROM   VARIOUS    SOURCES. 

Review  of  the  history  of  the  Kehukee  Association,  pages  203-222 — His- 
tory of  the  Baptists  in  Missouri,  by  Elder  R.  S.  Duncan,  pages 
225-230 — An  account  of  the  split,  from  Baptist  Church  Perpetuity, 
Dallas,  Texas,  pages  230-232 — The  split  in  the  mountains  of  North 
Carolina — Elder  G.  W.  Greene  in  Baptist  Historical  Papers,  Vol.  Ill, 
No.  2 — From  Spencer's  History  of  Kentucky  Baptists,  Vol.  I,  page 
570;  also  pages  676  and  677 — Pages  232-237,  from  the  pen  of  Elder 
Elias  Dodson,  printed  in  the  Minutes  of  Beulah  Baptist  Association, 
session  1868,  pages  238-239 — Introduction  to  the  History  of  Delaware 
Baptists,  by  G.  D.  B.,  Pepper,  says  in  part,  pages  239-240 — The 
Hardshell  or  Primitive  Baptists — Texas  Historical  and  Biographi- 
cal Magazine,  Vol.  II,  page  672 — David  Benedict,  History  of  Bap- 
tists, 1848,  speaking  of  the  Moriah  Association,  South  Carolina, 
pages  240-242 — The  Regular  Baptists — From  Purefoy's  History  of 
the   Sandy  Creek  Association,  pages   242-251. 

CONCLUSION. 

Reflections  on  the  split,  pages  252-255. 


PREFACE. 

Twenty-five  years  ago,  or  more,  I  began,  in  a  purposeless 
way,  to  collect  historical  data  relating  to  the  Baptists  in  this 
immediate  section  of  the  State.  As  I  proceeded,  I  found  that 
a  love  of  such  work  was  growing  upon  me  and  from  year  to 
year  I  was  adding  to  my  stock  of  material.  Then  it  was 
decided  to  leave  no  stone  unturned  until  everything  available 
in  our  part  of  the  State  was  found  and  secured.  Having 
found  and  examined  every  old  record  that  might  be  laid  under 
tribute,  the  author  now  believes  that  he  has  a  grasp  on  almost 
everything  relating  to  the  Baptists  in  the  section  covered  by 
the  Association  and  surrounding  country. 

In  getting  all  relating  to  the  Association  it  was  found  that 
there  was  much  matter  possessing  general  interest,  incident- 
ally connected  with  our  Associational  history.  This  it  was 
believed  would  be  welcomed  by  the  reader. 

One  thing  kept  constantly  in  view  was  to  be  historically 
correct  in  every  statement,  so  far  as  possible. 

Inasmuch  as  the  Liberty  Association  sprang  into  existence 
because  of  the  "split"  in  Baptist  ranks,  it  was  thought  proper 
to  add  a  pretty  full  account  of  that  event,  so  that  future  gen- 
erations might  know  how  our  anti-mission  brethren  went  out 
from  the  great  body  of  Baptists  in  the  State- 
Later  the  idea  was  conceived  of  gathering  up  from  various 
sources  accounts  of  the  movement  in  other  States,  including 
most  of  a  large  tract  by  Elder  Mark  Bennett,  of  ISTorth  Caro- 
lina, under  the  head  of  Side-Lights  on  the  Split.  This  is 
to  show  the  reader  how  the  same  spirit  prevailed  almost  every- 
where in  regard  to  those  who  went  out  from  us. 

With  the  hope  that  this  work  may  be  kindly  received,  not- 
withstanding mistakes  that  may  have  crept  in,  and  the  ab- 
sence of  a  smooth,flowing  style,  it  is  submitted  to  the  reading 
public  as  containing  some  features  not  usually  found  in  a 
work  of  this  character,  with  the  prayer  that  God's  blessing 
may  rest  upon  the  effort. 

Henry  Sheets. 
Lexington,  N.  C,  March  1,  1907. 


? 


INTRODUCTION. 


BAPTIST  BEGINNINGS  IN  NOKTH  CAROLINA. 


•  Early  Struggles  asd  Triumphs  of  Pioneer  Work. 

It  can  not  be  definitely  known  how  soon  Baptists  first  came 
to  North  Carolina.  The  bitter  and  relentless  persecution  to 
which  they  were  subjected,  does,  in  the  very  nature  of  things, 
tend  to  make  their  history  both  incidental  and  fragmentary. 

Morgan  Edwards,  to  whom  American  Baptists  owe  so  much 
for  his  painstaking  efforts  to  rescue  from  oblivion  and  pre- 
serve to  future  generations,  so  much  of  vast  importance  per- 
taining to  the  earliest  movements  of  our  Baptist  fathers,  in- 
forms us  that  there  were  individual  Baptists  in  North  Caro- 
lina as  early  as  1695. 

Richard  Knight,  another  historian,  says  that  Baptists  were 
to  be  found  in  the  Albemarle  section  in  1690,  five  years 
earlier. 

And  while  there  are  no  records  extant  that  bear  direct  testi- 
mony to  the  fact,  yet  there  is  strong  presumptive  evidence 
that  bears  out  the  belief  that  Baptists  had  come  to  the  eastern 
part  of  the  State  at  a  much  earlier  date  than  that  mentioned 
by  Mr.  Knight. 

It  is  a  fact  well  known,  that  many  Non-conformists  or  Dis- 
senters in  the  Old  country — and  all  true  Baptists  belonged  to 
this  class — sought  an  asylum  in  the  New  World  where  they 
could  worship  God  without  fear  or  molestation  from  the  State 
Church.  In  order  that  they  might  enjoy  such  heritage,  they 
were  willing  to  bid  adieu  to  the  land  of  their  nativity  and  for- 
ever cast  their  lots  in  the  far  distant  wilds  of  America. 

They  were  not  long  in  finding  out,  however,  that  many  of 
the  Puritans  who  had  fled  from  persecution  in  the  Old  coun- 
try had,  in  turn,  become  violent  persecutors  on  this  side  of 


x  Introduction. 

the  water.  "The  government  of  the  colonies  was,"  says  Dr. 
N.  B.  Cobb,  "inimical  to  dissenters;  and  Baptists  and  Qua- 
kers seem  to  have  been  the  special  objects  of  government 
hate." 

We  find  Elder  Win.  Screven,  who  founded  a  Baptist  church 
in  Kittery,  Maine,  in  1682,  so  persecuted  that  he  and  his 
church,  in  part,  emigrated  to  South  Carolina  and  set  up  in 
1683. 

At  this  particular  time,  North  Carolina  was  not,  it  is  said, 
so  hard  on  dissenters,  as  was  afterwards  the  case.  But  Mas- 
sachusetts and  Virginia  made  conditions  almost  intolerable. 
Roger  Williams  had  fled  before  the  persecuting  rage  of  the 
Established  Church  during  the  rigors  and  severity  of  a  New 
England  winter.  Mr.  Moore,  in  his  history  of  North  Caro- 
lina, tells  of  the  oppression  of  both  Baptists  and  Quakers  in 
the  Old  Dominion.  North  Carolina  was  beyond  the  jurisdic- 
tion of  the  petty  tyrant  who  ruled  at  Williamsburg.  "The 
tender  mercies  of  the  Tuscarora  seemed  preferable,"  says  the 
historian,  "to  whippings  and  brandings  practiced  in  Virginia 
to  prevent  non-conformity  to  the  Established  Church." 

So  in  1653,  it  is  said  that  Roger  Greene  and  many  of  his 
friends  moved  over  into  North  Carolina.  And  as  Baptists 
and  Quakers  were  among  the  despised,  because  of  their  steady, 
determined  opposition  to  the  State  Church,  it  is  quite  reason- 
able to  suppose  that  some  of  those  who  came  with  Mr.  Greene 
were  Baptists.  This  view  is  greatly  strengthened  by  an  ex- 
tract from  a  letter  written  by  Rev.  Mr.  Blair,  a  missionary 
sent  out  by  the  Bishop  of  London  and  the  English  Society 
for  Propagating  the  Gospel  in  Foreign  Parts,  whose  work  was 
in  the  eastern  part  of  North  Carolina.  In  making  his  report 
of  the  work  and  of  the  field,  he  refers  to  some  of  the  different 
sects  with  which  he  came  in  contact.      Of  these,  he  says : 

I.  "The  Quakers,  who  opposed  him  to  a  man,  were  not  so 
peaceful  as  their  names  imply,  for  the  court  records  show 
that  they  often  used  strenuous  language  when  heated  by  con- 
troversy and  often  did  not  turn  the  other  cheek. 


Introduction.  xi 

II.  "Many  who  were  nominally  of  the  State  Church,  but 
had  no  sympathy  with  taxation  for  their  support. 

III.  ''The  third  class  resembled  the  Presbyterians,  which 
sort  is  upheld  by  some  idle  fellows  who  have  left  their  lawful 
employment,  and  preach  and  baptize  through  the  country, 
without  any  manner  of  orders  from  any  sect  or  pretended 
church." 

There  is  scarcely  room  for  doubt  that  these  last  described 
were  Baptists,  notwithstanding  Mr.  Blair's  pretended  igno- 
rance of  their  identity.  It  was  a  case  of  bigotry,  pure  and 
simple.  The  inference  deduced  from  the  above  is,  that  these 
preachers  had  given  up  all  secular  affairs  and  were  giving 
themselves  almost  wholly  to  preaching,  and  baptizing  the 
people.  JSTo  people  do  the  work  that  they  seemed  to  be  doing 
and  the  name  not  be  known.  And,  was  it  not  very  much  like 
Baptists  to  go  ahead  and  obey  their  divine  call,  without 
"orders"  from  such  ecclesiasticism  as  then  tried  to  rule  the 
people  ?  And  be  it  remembered  that  all  this  was  not  later 
than  1704.  They  must  have  been  on  the  ground  long  before 
this,  judging  from  the  work  they  seemed  to  be  doing  then. 

Mr.  Hassell,  in  his  Church  History,  says:  aIn  1643  the 
Church  of  England  was  established  by  law  in  Virginia.  In 
1653  Sir  William  Berkeley,  royal  governor  of  Virginia, 
strove,  by  whippings  and  brandings,  to  make  the  inhabitants 
of  that  colony  conform  to  the  Established  'Church,'  and  thus 
drove  out  the  Baptists  and  Quakers,  who  found  a  refuge  in 
the  Albemarle  country  of  North  Carolina,  a  colony  which 
'was  settled,'  says  Bancroft,  'by  the  freest  of  the  free,  by  men 
to  whom  the  restraints  of  other  colonies  were  too  severe.'  " 

On  the  above  quotation,  the  author  desires  to  make  the  fol- 
lowing comment: 

1.  The  offensive  people  were  Baptists  and  Quakers,  and 
hence  driven  out. 

2.  The  presumption  is  strong  that  the  number  of  Baptists 
and  Quakers  was  such  as  to  render  their  presence  intolerable 


xii  Introduction. 

to  the  Church  of  England  folks,  hence  the  enactment  of  the 
law  as  early  as  1643  ;  if  not,  why  the  enactment  of  the  law  ? 

3.  In  1653,  ten  years  after  the  enactment  of  the  law,  they 
are  whipping  and  branding  because  these  people  refuse  to  con- 
form with  such  law,  driving  them  out,  into  North  Carolina. 

4.  Who  were  those  people  in  the  Albemarle  section,  what 
was  their  religion,  how  early  did  they  come,  whom  Bancroft 
designates  as  the  "freest  of  the  free,"  if  not  Baptists,  who 
have  ever  been  the  stalwart  defenders  of  religious  liberty  ? 

Possibly,  some  of  the  Baptists  driven  out  from  Maine  may 
have  stopped  in  the  Albemarle  section,  while  others  went  on 
to  South  Carolina. 

From  what  has  been  noted  above,  (and  much  more  might 
be  cited),  there  is  a  strong  probability  that  Baptists  were 
among  the  very  first  settlers  who  came  to  this  section.  The 
testimony  of  an  unwilling  witness  like  Mr.  Blair,  to  the  effect, 
that  there  was  ah  independent,  religious  denomination,  whose 
preachers  were  going  throughout  the  country  preaching  and 
baptizing,  gives  assurance  in  the  belief  that  they  had  devel- 
oped no  inconsiderable  strength  in  the  commonwealth.  And 
while  no  records  are  preserved,  if  there  were  any,  to  tell  of 
constituted  churches  at  that  early  period,  yet  it  would  be  a 
matter  for  surprise  could  it  be  known  that  they  had  no  consti- 
tuted churches  into  which  they  were  baptizing  the  people  who 
came  to  them. 

And  we  need  not  wonder,  that  under  the  circumstances 
which  prevailed  at  that  time,  that  no  records  have  been  pre- 
served, when  fifty  years  later,  under  far  more  favorable  con- 
ditions, the  records  of  Sandy  Creek,  Abbott's  Creek  and  Jer- 
sey Settlement  were  all  lost  or  destroyed  if  they  had  any, 
which  they  probably  did.  Their  main  work,  then,  was  preach- 
ing and  baptizing  the  people. 

The  Baptists  first  settling  Eastern  North  Carolina,  for  a 
long  period  of  years,  seem  to  all  have  been  General  Baptists. 
And  a  lamentable  looseness  in  receiving  members  into  their 
churches  is  recorded  in  the  old  records.     Burkitt  and  Read, 


Introduction.  xiii 

in  their  history  of  the  Kehukee  Association,  has  this  to  say  of 
them:  "Their  custom  was  to  baptize  all  persons  who  were 
willing,  whether  they  had  an  experience  of  grace  or  not,  so,  in 
consequence  of  this  practice,  they  had  many  members  and 
several  ministers  in  those  churches  who  were  baptized  before 
they  were  converted." 

Elder  Paul  Palmer  looms  up  most  conspicuously  in  the 
Baptist  horizon  of  the  Albemarle  section,  and  it  is  claimed 
that  he  was  the  most  prominent  of  all  the  General  Baptist 
ministers  of  his  time.  Elder  John  T.  Albritton  says  of  him : 
"He  is  said  to  have  been  a  native  of  Maryland,  was  baptized 
in  Delaware,  and  ordained  in  Connecticut.  He  was  some  time 
in  New  Jersey,  and  removed  thence  to  Maryland,  and  thence  to 
Perquimans  County,  1ST.  C.     He  belonged  to  the  General  Bap- 


tists, and  wasTactively  engaged  in  the  work  of  the  ministry  for 
many  years  in  this  State,  traveling  over  a  large  portion  of 
Eastern  Carolina,  winning  converts  wherever  he  went."  There 
is  little  doubt  but  that  his  prominence  as  a  minister  and  his 
burning  zeal  did  much  for  the  establishment  of  the  Baptist 
cause  in  that  whole  section  of  our  State. 

Shiloh,  Constituted,  1727.     Fikst  Baptist  Chukch  in 
North  Carolina. 

This  was  the  first  church  in  North  Carolina  of  which  there 
is  any  known  record.  This  body  was  gathered  together  by 
Elder  Paul  Palmer,  in  1727. 

Elder  John  Comer,  the  eldest  son  of  John  and  Mary  Comer, 
was  born  in  Boston,  Mass.,  had  been  in  the  Carolinas,  and 
had  acquaintance,  perhaps,  with  Baptists.  In  his  Diary,  pp. 
84,  85,  he  says:  "This  day,  (Saturday,  September  27,  1729), 
I  received  a  letter  from  the  Baptist  church  in  North  Carolina 
settled  (constituted?)  about  two  years  (in  the  year  1727) 
since,  by  Mr.  Paul  Palmer.  This  church  consists  of  32  mem- 
bers; it  meets  in  Chowan."  This  is  most  likely  the  original 
source  of  information  concerning  this,  the  first  Baptist  church 
constituted  in  the  State. 


xiv  Introduction. 

Meherrin  Church,  1729. 

This  was  the  second  church  in  the  State  of  which  any  ac- 
count is  given.  It  was  "organized  in  1729,  six  years  before 
the  building  of  the  first  house  of  worship.  In  1790  the  mem- 
bership was  100 ;  in  1846  it  was  370.  From  the  organization 
of  the  church  to  1846,  a  period  of  117  years,  eleven  ministers 
had  filled  the  pulpit  as  pastor.  For  John  Wall,  who  was 
pastor,  1802-1812,  the  church  purchased  a  plantation,  making 
him  a  present  of  it."     This  was  probably  in  lieu  of  a  salary. 

Kehukee  Church,  1742. 

This  was  third  in  order  of  time,  and  was  organized  by 
Elder  William  Sojourner,  who  came  with  a  colony  from 
Berkeley,  in  Virginia,  and  settled  on  Kehukee  Creek,  in 
Halifax  County.  In  1790,  William  Vaughan  was  pastor,  the 
church  numbering  only  23  in  membership. 

Other  of  the  Early  Churches. 

Baptist  churches  soon  began  to  spring  up  in  all  sections  of 
the  East.  The  following  are  noted:  In  1750,  Sandy  Run,  in 
Bertie  County;  in  1755,  Fishing  Creek,  in  Halifax  County; 
and  Reedy  Creek,  in  Warren  County.  But  it  is  unnecessary 
to  enumerate  all  that  sprang  into  existence  in  the  eastern  sec- 
tion in  the  years  intervening  between  1750  and  1765. 

But  for  the  present  we  must  concern  ourselves  about  the 
development  of  the  work  in  the  central  part  of  the  State. 
While  these  churches  in  the  more  eastern  part  were  springing 
into  existence,  there  was  the  work  at  the  Jersey  Settlement,  by 
Benjamin  Miller,  as  early  as  September,  1755,  and  he  was 
here  in  January,  1756.  He  was  followed  by  John  Gano, 
probably  in  the  fall  of  the  same  year,  remaining  more  than 
two  years,  during  which  time  the  church  was  constituted,  per- 
haps in  1757. 

And  while  Miller  was  preaching  at  Jersey  Settlement  in 
1755,  Shubael  Stearns  came  from  Virginia  to  Sandy  Creek 


Introduction.  xv 

and  constituted  his  church  at  that  place  late  the  same  year. 
This  was  followed  by  the  constitution  of  the  church  at  Ab- 
bott's Creek,  through  Daniel  Marshall's  efforts,  in  the  first 
half  of  1758. 

Baptist  Growth  in  the  State  Rather  Slow  at  First. 

Baptists  thrive  best  in  the  atmosphere  of  religious  liberty. 
Because  of  unfavorable  surroundings  for  many  years,  their 
growth  was  necessarily  slow.  Elder  John  T.  Albritton,  who 
has  taken  the  time  and  pains  to  ascertain  the  facts,  says :  "We 
have  seen  that  from  the  constitution  of  the  first  church  in 
1727  to  1776, — a  period  of  about  fifty  years, — Baptist  growth 
was  slow,  Benedict's  tables  showing  that  there  were  less  than 
30  Baptist  churches  in  the  State  in  1776.  But  from  1776, 
the  date  of  the  downfall  of  the  Establishment,  to  1810, — a 
period  of  34  years,  the  Baptists  of  the  State  grew  from  less 
than  30  to  more  than  190  churches." 

Sufferings  of  Early  Baptists. 

The  founder  of  the  first  Baptist  church  in  the  State,  Elder 
Paul  Palmer,  together  with  his  wife,  Joanna,  were  indicted  in 
the  courts,  as  shown  in  the  Colonial  Records,  through  a  mali- 
cious prosecution,  which  was  kept  up  for  years,  to  the  great 
annoyance  of  the  preacher  and  his  family,  when,  finally,  it 
was  thrown  out  of  court,  because  of  the  non-appearance  of  the 
prosecution. 

It  is  hard  for  the  people  living  to-day,  enjoying  the  real 
blessings  of  soul-liberty,  where  the  humblest  citizen  has  all 
rights  allowed  to  worship  God  as  he  believes  the  Bible  teaches, 
to  understand  that  there  was  a  time  when  the  very  best  people 
had  to  suffer  the  most  outrageous  indignities  because  they 
dared  to  worship  God  in  their  own  plain,  simple  way. 

Dr.  C.  Durham,  during  his  Corresponding  Secretaryship 
of  the  Baptist  State  Convention,  wrote  two  articles  for  the 
Biblical  Recorder  under  the  heading 


xvi  Introduction. 

Baptists  Imprisoned  and  Whipped. 

From  these  articles  quotations  are  freely  made: 
"That  Baptists  were  imprisoned  and  whipped,  by  order  of 
the  court  of  Craven  County,  North  Carolina,  for  preaching 
the  gospel  and  asking  permission  of  the  court  to  build  a 
house  of  worship  where  they,  their  children  and  neighbors, 
could  meet  to  worship  God  according  to  the  dictates  of  their 
own  consciences,  there  can  now  be  no  doubt.  The  following 
facts  may  be  considered : 

1.  "Through  all  the  past  century,  among  many  of  the  old 
and  well-informed  people  of  New  Bern,  there  has  been  a  tra- 
dition that  Baptists  were  imprisoned  and  whipped  in  that 
town  by  order  of  the  court  of  that  county,  for  preaching  the 
Gospel  and  for  asking  permission  of  the  Court  to  build  a  house 
of  worship.      How  came  this  tradition  in  existence  there  ? 

2.  "There  are  on  the  records  of  Craven  County  Court  the 
names  of  men,  well-known  citizens,  prominent  Baptists  in 
that  section  during  the  years  this  persecution,  imprisonment 
and  whipping  is  alleged,  and  among  their  descendants  now 
living  in  this  State,  and  among  them  all,  so  far  as  we  have 
been  able  to  find  the  facts,  there  has  come  down  to  the  present 
day  the  tradition  that  their  ancestors  were  imprisoned  and 
whipped  by  order  of  the  court  in  the  town  of  New  Bern  for 
preaching  the  Gospel  and  asking  permission  of  the  Court  to 
build  a  house  of  worship. 

"What  started  and  sent  this  tradition  down  through  all 
these  families? 

3.  "In  1882,  Col.  John  D.  Whitford,  of  New  Bern,  wrote 
a  number  of  articles  for  the  New  Bern  Journal  on  the  early 
history  of  that  town.  Col.  Whitford  is,  perhaps,  the  best  in- 
formed man  now  living  about  the  history  of  his  own  town. 
He  is  not  a  member  of  a  Baptist  church.  He  was  at  one 
time  President  of  the  Atlantic  and  North  Carolina  Railroad, 
and  is  well  known  as  a  gentleman  of  intelligence  and  honor. 
In  the  New  Bern  Journal  of  July  27th,  1882,  the  Colonel, 
referring  to  the  early  history  of  the  town,  says  that  Brinson, 


Introduction.  xvii 

Fulshire  and  Purify  were  imprisoned  there  for  holding  the 
Baptist  faith — they  were  held  in  jail  for  three  months,  and 
were  stronger  in  the  faith  when  the  doors  of  the  jail  were  un- 
locked than  when  they  were  locked  up. 

4.  "In  the  New  Bern  Journal,  September  6th,  1883,  Mr. 
H.  S.  Nunn,  a  man  of  high  character,  not  a  Baptist,  in  an 
editorial  on  the  'Old  Times'  in  that  town,  says :  'We  very 
often  hear  some  of  our  older  citizens  speaking  of  the  times  not 
being  like  they  used  to  be,'  and  they  generally  do  it  with  a 
sort  of  leaning  to  the  idea  that  the  'old  times'  were  the  best. 
No  doubt  but  that  the  generation  that  preceded  them  thought 
about  the  same  thing,  viz.,  that  the  old  way  of  doing  things 
was  better  than  the  new-fangled  notions  of  to-day.  ]STow  let 
us  go  back  about  two  generations  and  see  how  the  times  were 
in  New  Bern. 

"In  looking  over  the  old,  dusty  records  in  the  Register's 
office,  we  find  an  entry  in  the  minute  docket  of  the  County 
Court  in  1741  noting  the  application  by  Baptists  to  be  al- 
lowed to  build  a  church  in  New  Bern.  Instead  of  granting 
the  application,  these  applicants  were  all  publicly  whipped, 
bound  over  to  keep  the  peace,  and  required  to  give  bond  for 
their  good  behavior,  and  also  to  take  the  test  oath. 

"While  these  extreme,  we  might  with  propriety  say  now 
barbarous,  measures  were  being  taken  to  prohibit  freedom 
of  conscience  in  1741,  we  find  that  in  1747  a  contract  was 
given  to  John  Bryan  to  build  a  jail  for  Craven  County  30 
feet  long,  16  feet  wide  and  10  feet  pitch,  for  1,200  pounds, 
which  would  be  about  $6,000  in  United  States  currency.  The 
object  of  government  in  those  days  seems  to  have  been  to 
oppress  the  people. 

"Mr.  Nunn,  the  editor  of  the  Journal,  made  this  personal 
investigation  of  these  old  court  records  at  the  request  of  the 
Rev.  John  T.  Albritton,  with  the  view  of  knowing  the  facts 
about  the  imprisonment  and  whipping  of  Baptists  in  that 
town.  Mr.  Albritton  says :  'I  wrote  to  The  New  Bern  Jour- 
nal asking  for  an  examination  of  the  records  concerning  the 


xviii  Introduction. 

persecution  of  the  New  Bern  Baptists.  I  wrote  a  few  weeks 
before  the  editorial  of  September  6th,  1883,  relative  to  said 
persecution  appeared  in  The  New  Bern  Journal.  The  Jour- 
nal men  very  promptly  responded  to  my  request.' 

"No  one,  so  far  as  we  know,  ever  called  in  question  his 
statements,  or  the  statements  of  Col.  Whitford." 

The  foregoing  was  article  No.  1,  in  full. 

Quotations  are  made  from  article  No.  2,  as  follows: 

"In  an  article  last  week,  we  presented  four  important  ante- 
cedent items  of  information  of  the  facts  stated. 

5.  "The  following  is  copied  from  an  old  record,  titled 
'Minutes  of  Court  of  Pleas  and  Quarter  Sessions  of  Craven 
County,  North  Carolina,  1730  to  1746' : 

"  'June,  1730. — Court  met  according  to  adjournment. 

1       George  Roberts,  j 

Present.       (  *:      '       .  )       Esqrs. 

]      James  Macklwame, 

f       Thos.  Person  J 

AFTER   PROCLAMATION 

"  'A  motion  and  petition  was  received  by  a  sect  of  dissent- 
ing j^eople,  which  call  themselves  Baptists,  praying  that  they 
may  be  admitted  to  build  a  house  of  worship. 

"  'Pees  Price,  William  Caruthers  and  John  Bryan,  Esqrs., 
made  oath  to  several  misdemeanors  committed  by  the  Peti- 
tioners, contrary  to  and  in  contempt  of  the  laws  now  in  force. 
Upon  which  it  was  ordered  by  the  Court  that  the  Petitioners 
be  bound  by  recognizance  for  their  appearance  at  the  next 
court  of  assize  and  jail  delivery,  to  be  held  at  this  town,  then 
and  there  to  answer  to  such  things  as  they  shall  be  charged 
with,  and  in  the  meantime  be  of  good  behavior  to  all  his 
Majesties  Liege  People.' 

"Then  follows  the  bonds  of  six  well  known  Baptist  citizens 
of  that  section,  viz.,  John  James,  William  Fulsher,  Francis 
Ayers,  Nick  Purify,  Lemuel  Harvey  and  John  Brooks. 

"  'Court  adjourned  till  to-morrow  morning.' 


Introduction.  xix 

"There  are  in  this  same  old  record,  from  this  date,  June, 
1730,  and  through  to  1741,  many  references  to  these  matters, 
which  show  that  this  persecution  of  Baptists  was  kept  up  in 
some  form  for  at  least  ten  or  fifteen  years." 

Drs.  Durham,  C.  E.  Taylor  and  C.  T.  Bailey  together  ex- 
amined the  old  records  and  close  with  this  statement : 

"We  went  carefully  through  this  old  record,  believed  to 
be  the  same  old  book  examined  by  Mr.  IT.  S.  Nunn,  editor  of 
the  New  Bern  Journal,  in  1883,  and  referred  to  by  him  as 
the  minute  docket,  and  in  which  he  says  there  was  then  the 
record  of  Baptists  being  publicly  whipped,  bound  over  to 
keep  the  peace  and  required  to  give  the  bond  for  their  good 
behavior,  and  also  to  take  the  test  oath. 

"But  the  old  book  has,  seemingly  by  design,  been  mutil- 
ated— a  half  page  cut  or  torn  out — a  page — two  pages — and 
at  a  number  of  places,  from  three  to  six  pages  have  been  cut  or 
torn  out.  When  or  by  whom  this  was  done,  or  just  what  was 
their  real  object,  we  can  not  here  and  now  discuss. 

"The  above  facts,  so  far  as  we  know,  are  now  given  to  the 
public  for  the  first  time." 

This  is  strong  evidence.  Is  it  not  conclusive  ?  Why  were 
the  old  records  thus  mutilated  ?     It  is  not  hard  to  conjecture. 

Somebody  must  have  felt  deep  shame  for  the  course  pur- 
sued by  the  State  Church  towards  the  then  helpless  Baptists, 
and  desired  that  such  conduct  be  consigned  to  oblivion. 


A  HISTORY 

OF  THE 

Liberty  Baptist  Association. 

CHAPTER  I. 

Leading  up  to  the  Organization. 

In  order  to  properly  understand  the  history  of  this  body, 
it  seems  to  be  necessary  to  review,  in  a  brief  way,  the  Sandy 
Creek  movement.  As  Abbott's  Creek  was  the  first  constituted 
from  the  old  Sandy  Creek  Church,  and  too,  as  that  Association 
was  the  first  to  which  our  older  churches  belonged;  to  not 
look  back  to  this  history,  would  be  like  giving  the  biography 
of  the  child,  without  reference  to  parentage.  As  a  lively  in- 
terest always  centers  in  this  early  history,  we  venture  to  in- 
troduce it  in  this  connection. 

Shubael  Stearns  and  wife,  Daniel  Marshall  and  wife,  with 
six  other  men  and  their  wives,  sixteen  in  all,  and  all  Baptists, 
came  to  Sandy  Creek  in  the  northeast  corner  of  what  is  now 
Randolph  County  and  settled.  They  came,  as  it  seems,  late 
in  1755,  for  they  were  constituted  into  a  church,  November 
22,  1755. 

The  growth  of  this  young  church  was  very  remarkable  in- 
deed. It  seems  that  the  divine  favor  was  upon  it  from  the 
beginning.  Starting  with  10  members,  in  a  short  while  it 
numbered  606.  The  first  two  churches — Abbott's  Creek  and 
Deep  River,  which  sprang  off,  grew  so  rapidly,  that  in 
three  years'  time,  the  mother  with  the  two  mentioned,  num- 
bered 900  in  membership.  Morgan  Edwards  says  all  the 
separate  Baptists  sprang  hence.  The  same  author  says :  "The 
word  went  forth  from  this  Zion,  and  great  was  the  company 
that  published  it,  insomuch  that  her  converts  were  as  the 
drops  of  the  morning  dew." 


2  A  History  of  the  Liberty  Baptist  Association. 

In  17  years,  Sandy  Creek  Church  had  spread  out,  reach- 
ing south  as  far  as  South  Carolina  and  Georgia,  eastward  to 
the  Ocean  and  Chesapeake  Bay;  northward  to  the  Potomac, 
and  westward  to  the  Mississippi  River:  increasing  to  42 
churches  and  125  ministers. 

Mr.  Edwards  says,  as  to  the  time  of  the  formation  of  the 
Sandy  Creek  Association:  "It  began  in  1758,  in  June  second 
Monday,  at  Sandy  Creek,  and  therefore  called  the  Sandy 
Creek  Association."  This  was  the  first  Association  con- 
stituted in  North  Carolina.  The  first  records  of  this  Associa- 
tion were  destroyed  by  fire,  1816  or  1817,  which  deprives  us 
of  much  valuable  history. 

The  Association  was  divided  to  form  the  Pee  Dee  Associa- 
tion, which  body  was  organized  "on  Saturday  before  the  third 
Lord's  day  in  October,  1810,  at  Richland  Creek  M.  H.,  Mont- 
gomery County."  All  the  churches  on  the  southwest  side 
of  Deep  River  composed  the  new  association. 

Mr.  Purefoy,  in  his  History  of  Sandy  Creek  Association, 
says:  "The  Pee  Dee  Association  was  represented  in  a  mis- 
sionary meeting  before  it  was  organized !  It  is  not  probable 
this  can  be  said  of  any  other  association  in  America." 

But  we  must  stop  here  for  the  present  and  bring  up  another 
thread.  As  has  been  seen,  the  Sandy  Creek  was  the  first 
Association  formed  in  the  State,  and  the  only  one  in  the  cen- 
tral part  of  the  State  for  many  years,  and  was  then  known 
as  the  Association  of  the  Separates,  in  contradistinction  to  the 
Regulars. 

The  Yadkin,  a  branch  of  the  Strawberry,  a  Virginia  Asso- 
ciation, was  organized  in  Surry  County,  North  Carolina,  on 
the  13th  day  of  October,  1786. 

This  body  was  known  as  the  Regulars.  For  many  years, 
it  seems  that  these  bodies  held  little  or  no  correspondence,  as 
the  Regulars  would  not  affiliate  with  the  Separates. 

Jersey  Church  and  those  northwest  joined  the  Yadkin.  All 
the  Separates  east  of  Jersey  joined   Sandy  Creek.     And  it 


A  History  of  the  Liberty  Baptist  Association.  3 

may  be  said  here,  that  while  Jersey  and  Sandy  Creek  churches 
did  not  affiliate,  yet,  two  of  the  churches  that  went  out  from 
Jersey,  viz.,  Lick  Creek  and  Tom's  Creek,  notwitstanding  the 
sharp  feelings  which  had  hitherto  separated  the  two  bodies, 
were  eventually  so  modified,  that  these  two  churches  joined 
the  Sandy  Creek  Association:  Lick  Creek  in  1808,  and  Tom's 
Creek  in  1812. 

Jersey  still  stood  aloof.  At  the  time  of  the  formation  of 
the  Pee  Dee,  the  two  churches  last  mentioned  and  all  those 
that  formerly  belonged  to  the  Sandy  Creek,  southwest  of  the 
river  before  mentioned,  went  into  the  new  body,  except 
Abbott's  Creek,  which  remained  with  the  old  body. 

A  NEW  ASSOCIATION  TO  BE  FORMED. 

As  another  Association  is  planned,  the  Sandy  Creek  Asso- 
ciation granted  letters  of  dismission  to  the  churches  at  James- 
town, Abbott's  Creek  and  Timber  Bridge,  to  meet  with  messen- 
gers from  other  churches  dismissed  from  the  Pee  Dee  to  unite 
in  the  formation  of  the  new  body.  The  Sandy  Creek  ap- 
pointed Elders  Wm.  DowTd,  Isaac  Kirby,  Eli  Phillips  and 
P.  W.  Dowd  to  meet  with  the  brethren  and  assist  them  ia 
the  organization. 

They  met  at  Liberty  Meeting  House,  Davidson  County,  on 
Saturday,  the  12th  day  of  November,  1825,  and  organized 
the  Abbott's  Creek  Union  Association. 

Some  writer  has  said  that  one  cause  of  some  of  the  churches 
leaving  the  Pee  Dee  was  that  they  were  too  active  in  mission 
work  to  suit  some  of  the  brethren.  That  they  were  active, 
is  seen  elsewhere  in  this  chapter.  However,  in  1829,  this 
body  met  with  the  church  at  Jersey  and  enrolled  the  follow- 
ing churches  with  the  number  of  members  in  each  church : 

Lick  Creek,  45 ;  Jersey  Settlement,  64 ;  Abbott's  Creek, 
135;  Hunt's  Fork,  24;  Timber  Ridge,  45;  Big  Creek,  47~; 
Tom's  Creek,  53 ;  Jamestown,  32 ;  New  Friendship,  51 ; 
Mount  Tabor,  14;  Liberty,  26,  making  a  total  of  536.  They 
reported  55  baptized  this  year.     All  was  peace  and  harmonv. 


4  A  History  of  the  Liberty  Baptist  Association. 

Not  one  word  of  discontent  recorded.  One  sentence  from  the 
Circular  Letter  tells  the  story:  "The  utmost  harmony,  una- 
nimity of  sentiment  and  brotherly  affection  prevailed/'  It 
has  been  italicized  to  call  special  attention  to  the  condition 
of  the  body,  just  three  years  before  the  body  was  rent  in 
twain  by  dissensions  on  account  of  the  spirit  of  missions. 
There  were  in  this  body,  at  this  meeting,  those  who  were 
leaders  on  their  respective  sides  three  years  later  and  all  who 
were  in  favor  of  missions,  Sunday-schools,  etc.,  were  ruled 
out  of  the  body  in  September,  1832.  This  body  also  "rejected 
the  messengers  of  correspondence"  from  the  Sandy  Creek 
Association,  because  the  body  was  "friendly  to  missions." 
This  was  in  1832,  the  year  they  turned  against,  what  they  in 
the  past  had  been  fellowshipping  without  one  word  of  dis- 
approval. 

Those  favoring  the  work  as  then  conducted,  being  in  the 
minority,  had  to  go  out.  They  assembled  in  a  tent  on  the 
ground,  and  organized  the  Liberty  Baptist  Association. 

This  little  body  was  strong  in  the  faith  and  determined  to 
press  on  in  spite  of  all  opposition. 

The  record  of  the  organization  and  first  session  are  here 
given : 


A  History  of  the  Liberty  Baptist  Association. 


CHAPTER  II. 

Minutes  of  the  Organization  of  the  Liberty  Baptist 
Association,  at  Mt.  Tabor  M.  H.,  Randolph  County, 
IsT.  C,  September  24th,  1832;  Also  of  the  First  Ses- 
sion Held  at  Jamestown,  Guilford  County,  K.  C, 
17,  18  and  19  of  November,  1832. 


MINUTES   OF    THE    ORGANIZATION    OF   THE    LIBERTY   BAPTIST 
ASSOCIATION. 

Minutes  of  the  Liberty  Association  convened  at  Mount 
Tabor  Meeting-House,  Randolph  County,  1ST.  C,  on  the  24th 
day  of  September,  A.  D.  1832. 

After  prayer  by  Elder  Jesse  Sowell. 

On  motion,  William  Buret  was  appointed  Moderator,  and 
Bro.  Peter  Owen,  Clerk. 

A  committee  was  appointed  consisting  of  Elders  John  Cul- 
pepper, William  Burch  and  brother  Peter  Owen  to  draft  the 
reasons  of  the  split  in  the  Abbott's  Creek  Union  Association. 

Letters  from  the  different  churches  called  for  and  read. 
Messengers'  names  enrolled  and  their  state  minuted  as  follows : 


Churches. 

Messenger's  Names. 

B 

3 

J2  .„• 

c.2 
o 

Lick  Creek.      _. 

Jersey  Settlement--. 

Abbott's  Creek 

Tom's  Creek 

Elder  Eli  Carroll,  John  Anderton  and  Jacob  Goss  . 

Josiah  Wiseman,  Georee  and  Humphrey  Owen 

William  Raper,  Alex.  Thomas  and  Davis  Raper... 
Elder  Jesse  Sowell,  James  Brown  and  Benj.  Lanier- 
Elder  Wm.  Burch,  Isaac  Beeson  and  David  Idol 

Peter  Owen,  Joshua  Lee  and  I'hilip  Copple -  . 

Thomas  Hatcher,  and  Christopher  Hedrick    . 

11 

63 
13 

16 

9 
27 
15 

$1.00 
.HO 
.50 
.75 
.50 

1.25 

Holloway's.    

.80 

Total — 

159     $5. 40 

1st.  This  Association  shall  be  called  the  Liberty  Associa- 
tion. 

2nd.  Called  for  corresponding  messengers:  Elders  Eli 
Philips  and  Lane  Hudson,  from  Sandy  Creek,  with  minutes ; 


6  ^1  History  of  the  Liberty  Baptist  Association, 

Elder  John  Culpejmer,  from  Pee  Dee,  with  minutes  being  re- 
jected by  the  majority,  was  received  by  us. 

3rd.  Appointed  a  Committee  of  Finance,  Brethren  Raper 
and  Lanier. 

4th.  Corresponding  Messengers  appointed  to  the  following 
Associations :  To  the  Yadkin,  Elder  Carroll  and  Peter  Owen ; 
to  the  Pee  Dee,  Benjamin  Lanier  and  John  Adderton;  to 
Sandy  Creek,  Elder  William  Burch  and  Davis  Raper ;  to 
the  Raleigh,  Elder  Jesse  Sowell  and  James  Brown ;  to  the 
Cape  Fear,  Elder  Jesse  Sowell  and  Josiah  Wiseman. 

5th.  The  committee  appointed  to  draft  the  reasons  of  the 
division  in  the  Abbott's  Creek  Union  Association  reported  and 
their  report  received  and  ordered  to  be  annexed  to  these 
minutes. 

6th.  The  Committee  of  Finance  reported  six  dollars  and 
forty  cents  contributed  by  the  churches. 

7th.  Our  next  Association  to  be  at  Jamestown  on  the  Satur- 
day before  the  third  Lord's  day  in  November  next.  Elder  Eli 
Carroll  appointed  to  preach  the  introductory  sermon,  and  in 
case  of  failure,  Elder  Jesse  Sowell. 

8th.  Appointed  Davis  Raper  to  superintend  the  printing  of 
these  minutes. 

The  Association  rose.     Prayer  by  Elder  Burch. 

Elder  William  Burcit,  Moderator. 

Peter  Owen,  Clerk. 


MINUTES  OF  THE  LIBERTY  ASSOCIATION,  CONVENED  AT  JAMES- 
TOWN, GUILFORD  COUNTY,  N.  C,  ON  THE  1YTH,  18tII  AND 
19TH   DAYS   OF   NOVEMBER,    1832. 

SATURDAY,   NOVEMBER   lYTH,   1832. 

1st.  The  Association  sermon  was  delivered  by  Brother 
George  W.  Purifoy,  from  the  1st  Epistle  of  Peter,  4th  chapter, 
18th  verse:  "And  if  the  righteous  scarcely  be  saved,  where 
shall  the  ungodly  and  the  sinner  appear." 


A  History  of  the  Liberty  Baptist  Association. 


2nd.  After  semion  the  Association  convened,  Elder  Burch 
prayed  at  the  opening  of  business. 

3rd.  Letters  from  the  several  churches  were  called  for  and 
read.  Members'  names  enrolled  and  their  state  minuted  as 
follows : 


-nquinoQ      •  rt- ,_;_;_;  r^    '   '    ' 


•siaqran^ 


-»  -jc  y.  10  ~  i~  i- 

CCCrtHONH 


•P«8(J 


—I  — 100000 


'P8JBDKI  OOOOOOO 

-nniraooxa;  | 
•pajojsay;    °o-hoooo 


•psssirasiQ 


•paAiaoaa 


•pazijdBg 


ONO-^OOO 


OO.-1OOO-H 


coiswoeon 


oj        1-.  IS     - 

>-.  as  -  aq  "O 

O  ®  a  fc-  -  &  a 

J2  >■•  £p  s  x  a  s  « -a 

o  =  o.Mgag  g 

>-5 M  *  — i   -     >-  o  o 

-    .O-fiCBUU 

—  C^  S  o-fl  *  n  3 

«  y        5  >.  n  OJ  ^  u 


!  0>  O  O 


s  o>  S  <d 

—  Ss-o  a>!>  &  "3.T3  73 
5  c  fl 

03  OJ  <D 


w  _H^: 


w  a?       j 

So-    S^o 
>-? -S  <  E-i  ^  3 


4th.   Elected  by  ballot,   William  Burch,   Moderator,   and 
Peter  Owen,  Clerk. 


8  A  History  of  the  Liberty  Baptist  Association. 

5th.  Corresponding  Messengers :  From  the  Yadkin  Associa- 
tion, Paul  Phifer;  from  the  Raleigh  Association,  George  W. 
Purifoy ;  from  the  Sandy  Creek  Association,  Levi  Anders, 
James  lledden  and  David  Patterson. 

6th.     Invited  ministering  brethren  to  sit  with  us. 

7th.  Elected  by  ballot  Paul  Phifer,  George  W.  Purifoy, 
and  Jesse  Sowell  to  preach  to-morrow — worship  to  commence, 
at  11  o'clock. 

8th.  Appointed  a  select  committee,  consisting  of  Paul 
Phifer,  George  W.  Purifoy,  Josiah  Wiseman,  Eli  Carroll  and 
Isaac  Beeson,  with  the  Moderator  and  Clerk,  to  arrange  the 
business  of  the  Association  and  prepare  a  Constitution  and 
Pules  of  Decorum  for  the  government  of  the  same  and  report 
on  Monday. 

9th.  Committee  of  Finance:  Joseph  Spurgeon  and  James 
Brown. 

10th.  After  prayer  by  Levi  Anders,  adjourned  until  Mon- 
day morning  10  o'clock. 

MONDAY,  NOVEMBER  19TII,   1832. 

11th.  Met  pursuant  to  adjournment.  Prayer  by  Eli  Car- 
rol.    Proceeded  to  business. 

12th.  Committee  of  Arrangements  reported  and  presented 
the  following  Constitution  and  Pules  of  Decorum  for  the  gov- 
ernment of  this  Association  when  in  session,  which  were  read 
and  adopted  and  ordered  to  be  printed  with  these  minutes 
and  committee  discharged. 

13th.  Committee  of  Finance  reported  that  they  found  in 
the  hands  of  Joseph  Spurgeon  $1.90 ;  received  from  the 
churches  $8.25  ;  from  individuals  15  cents ;  total  $10.G0.  Re- 
port received  and  committee  discharged. 

14th.  Called  on  Corresponding  Messengers  to  report.  Re- 
port satisfactory. 

15th.  The  circular  letter  dispensed  with  in  consequence  of 
the  Constitution  and  Rules  of  Decorum  being  attached  to 
these  minutes. 


A  History  of  the  Liberty  Baptist  Association.  9 

16th.  Appointed  Peter  Owen  to  prepare  a  circular  to  be 
attached  to  next  minutes. 

17th.  Appointed  Corresponding  Messengers  to  the  following 
Associations:  To  the  Yadkin,  Josiah  Wiseman  and  Joseph 
Spurgeon;  to  Pee  Dee,  Joseph  Spurgeon  and  Benjamin 
Lanier;  to  Sandy  Creek,  William  Burch  and  Isaac  Beeson; 
to  Raleigh,  Jesse  Sowell  and  James  Brown ;  to  Country  Line, 
William  Burch  and  David  Idol ;  to  Brier  Creek,  Jesse  Sowell 
and  Peter  Owen ;  to  Tar  River,  Jesse  Sowell  and  James 
Brown. 

18th.  Appointed  Peter  Owen  to  superintend  the  printing 
of  these  minutes,  400  copies  in  number  and  distribute  them 
among  the  churches  of  this  Union. 

19th.  Appointed  the  next  Association  at  Holloway's  meet- 
ing-house, Davidson  County,  to  commence  Saturday  before 
the  second  Lord's  day  in  November  next.  Our  Association 
to  be  held  after  the  one  above  named  commencing  Saturday 
before  the  second  Lord's  day  in  August  in  each  year.  Josiah 
Wiseman  to  preach  the  introductory  sermon,  Jesse  Sowell 
his  alternate. 

20th.  Appointed  communion  meetings  at  the  following 
places :  At  Abbott's  Creek,  commencing  Friday  before  the 
third  Lord's  day  in  May  next;  At  Tom's  Creek,  Friday  be- 
fore the  first  Lord's  day  in  March  next ;  at  Jersey  Settlement, 
commencing  Friday  before  the  third  Lord's  day  in  July  next ; 
at  Liberty,  commencing  Friday  before  the  second  Lord's 
day  in  August  next.  And  we  earnestly  solicit  our  brethren 
and  sisters  to  endeavor  generally  to  attend  these  meetings ;  and 
especially  ministering  brethren  and  exhorters. 

21st.  Appointed  Peter  Owen,  Treasurer. 

22nd.  Resolved,  That  the  Clerk  purchase  an  Association 
book  and  transcribe  all  the  proceedings  of  this  Association 
from  its  commencement  and  report  to  us  at  our  next  Associa- 
tion, and  we  pay  him  for  his  labor. 

23rd.  This  Association  unanimously  present  this  neighbor- 
hood with  their  thanks  for  the  kindness,  hospitality  and  re- 


10         A  History  of  the  Liberty  Baptist  Association. 

spect  with  which  its  members  and  friends  have  been  treated 
ever  since  the  commencement  of  the  meeting. 

24th.  After  an  impressive  exhortation  by  George  W.  Puri- 
foy,  the  meeting  of  the  Association  was  closed  by  singing,  and 
prayer  by  George  W.  Pnrifoy. 

William  Burch,  Moderator. 

Peter  Owen,  Clerk. 


A  History  of  the  Liberty  Baptist  Association.         11 

CHAPTER  III. 

The  Reasons  of  the  Split  in  Abbott's  Cheek  Associa- 
tion"— The  Ministers  and  Messengers,  Composing  the 
Liberty  Baptist  Asssociation,  to  the  Churches  They 
Represent. 

Dear  Brethren  :  The  subject  on  which  we  address  you  at 
this  time,  is  the  origin  and  history  of  our  own  body ;  in  order 
to  give  you  a  correct  history  of  the  origin,  the  rise  and  progress 
of  our  Association,  we  must  resort  to  the  history  of  the  Sandy 
Creek  Association ;  of  which  we  were  a  component  part,  until 
that  body  was  divided,  and  we  were  attached  to  the  southern 
division  of  it,  which  was  called  the  Pee  Dee  Association ;  and 
also  a  brief  history  of  the  Pee  Dee  Association,  until  1815, 
when  the  Sandy  Creek  and  the  Pee  Dee  Associations  were  sub- 
divided, and  the  Abbott's  Creek  Association,  formed  of  the 
western  parts  of  the  two  bodies.  The  Sandy  Creek  Church, 
the  oldest  in  the  Association,  originated  in  the  following  man- 
ner: Shuball  Stearns,  a  native  of  Boston,  Mass.,  who  after 
laboring  for  some  time  among  the  Independents,  in  1751, 
embraced  Baptist  sentiment,  and  was  baptized  by  Wait 
Palmer,  and  ordained  the  same  year  in  Toland,  Conn.  Listen- 
ing to  the  instructions  of  heaven  as  he  esteemed  them ;  con- 
ceived himself  called  upon  by  the  Almighty  to  move  to  the 
westward,  to  execute  a  great  and  extensive  work.  In  1754 
and  with  a  few  of  his  friends,  took  his  leave  of  ISTew  England, 
and  traveled  to  Berkley  in  Virginia ;  and  thence  to  Guilford 
County,  ~N.  C,  where  he  took  up  his  permanent  residence. 
Benedict  informs  us,  as  soon  as  they  arrived,  they  built  them 
a  little  meeting-house,  and  16  of  them,  formed  themselves 
into  a  church,  and  chose  Shuball  Stearns  for  their  pastor,  who 
had  for  his  assistants,  Daniel  Marshall  and  Joseph  Breed, 
neither  of  whom  were  ordained. 

*  Tn  thp  organization  of  the  Association  a  committee  of  three,  consisting  of  John 
Culpepper.  William  Burch  and  Peter  Owen,  was  Appointed  to  draft  the  reasons  of  the 
'Split."     But  for  some  reason  they  were  not  printed  till  1834. 


12         A  History  of  the  Liberty  Baptist  Association. 

In  process  of  time,  some  of  its  inhabitants  became  converts, 
and  bowed  obedience  to  the  Redeemer's  sceptre :  these  uniting 
their  labors  with  the  others,  a  powerful  and  extensive  work 
commenced,  and  Sandy  Creek  Church  was  soon  swelled  from 
16  to  606  members. 

Abbott's  Creek  Church  was  soon  constituted,  and  Daniel 
Marshall  was  chosen  their  pastor.  Benedict  says :  From  Sandy 
Creek  went  the  word  and  great  was  the  company  of  them  who 
published  it. 

This  church  has  spread  her  branches  westward,  to  the 
great  Mississippi,  southward  as  far  as  Georgia,  eastward  to 
the  sea  and  ChesajDeake  Bay,  and  northward  to  the  waters  of 
the  Potomac. 

In  the  year  1758,  a  few  churches  having  been  constituted, 
and  these  having  a  number  of  branches,  which  were  fast  ma- 
turing for  churches ;  Stearns  conceived  that  an  association  of 
delegates  from  all  would  have  a  tendency  to  forward  the  great 
object  of  their  exertions.  For  this  purpose  he  visited  each 
church  and  congregation  and  explained  to  them  his  contem- 
plated plan,  and  induced  them  to  send  delegates  to  his  meeting- 
house, and  in  January,  1758,  an  Association  was  formed, 
which  was  called  Sandy  Creek,  and  which  continues  to  the 
present  time. 

This  Association  has  experienced  many  vicissitudes  of  pros- 
perity and  adversity,  and  from  this  old  Association,  churches 
have  been  raised  up  which  have  become  component  parts  of 
several  large  and  nourishing  bodies  in  several  States. 

In  1815,  at  an  Association  held  at  Bocky  Springs  M.  II., 
commencing  the  28th  of  October,  1815,  the  Association  took 
into  consideration  the  propriety  of  dividing  the  Association 
into  two  Associations,  and  resolved  that  it  be  divided,  and 
that  all  the  churches  on  the  southwest  side  of  Deep  Biver, 
shall  compose  the  new  Association,  to  be  known  as  the  Pee 
Dee. 

The  said  Sandy  Creek  Association  did,  at  the  said  session, 
hold  at  Rocky  Spring,  resolve  to  send  Bohort  T.  Daniel  and 


A  History  of  the  Liberty  Baptist  Association.         13 

Robert  Ward,  as  messengers  to  the  general  meeting  of  Corres- 
pondence, and  send  two  dollars.  They  also  appointed  Robert 
T.  Daniel,  Corresponding  Secretary  to  the  Baptist  Board  of 
Foreign  Missions  of  the  United  (I  suppose  that  States  is 
meant).  Elder  Bennet  Solomon,  reported  that  he  attended 
the  General  Meeting  of  Correspondence  according  to  appoint- 
ment. 

The  Association  appointed  Elders  John  Culpepper  and 
Bennet  Solomon  Messengers  from  the  Pee  Dee  Association, 
to  the  General  Meeting  of  Correspondence  and  we  contribute 
two  dollars.  They  also  resolved  to  pay  Elders  Culpepper  and 
Solomon,  five  dollars  each,  for  attending  the  General  Meeting 
of  Correspondence. 

The  Pee  Dee  Association,  into  which  most  of  the  churches 
of  our  body  were  arranged  by  the  division,  met  at  Richland 
M.  H.,  Montgomery  county,  on  the  19th,  20th  and  21st  days 
of  October,  1816  ;  when  the  introductory  sermon  was  preached 
by  Elder  J.  Culpepper,  and  J .  Culpepper  was  chosen  Modera- 
tor, and  William  Dowd,  Clerk. 

They  adopted  Rules  of  Decorum  for  the  government  of 
the  Association,  and  being  actuated  by  the  same  missionary 
spirit,  or  zeal  for  the  Lord  of  Hosts  and  love  for  immortal 
souls  which  actuated  Shubal  Stearns  and  his  brethren,  and 
diffused  itself  through  the  parent  Associations  at  their  first 
session,  resolved  to  appoint  J.  Culpepper  a  Corresponding 
Secretary  to  the  Baptist  Board  of  Foreign  Missions  and  Mes- 
senger to  the  General  Meeting  of  Correspondence.  Like  the 
parent  Association,  this  experienced  many  vicissitudes  of 
prosperity  and  adversity,  but  continued  to  increase  in  mem- 
bers and  churches,  until  the  year  1825  when  the  division  took 
place,  and  the  Abbott's  Creek  Association  was  formed  and 
since  that  period  she  has  traveled  on  nearly  as  formally,  and 
increased  in  members  until  September  1832,  when  at  a  session 
held  at  Mount  Tabor  in  Randolph  County,  an  unfortunate 
division  was  affected  in  the  following;  manner: 


14         A  History  of  the  Liberty  Baptist  Association. 

After  the  introductory  sermon  was  delivered,  the  Messen- 
gers retired  to  the  house,  when  Isaiah  Spurgeon  took  the  chair 
as  Moderator.  The  letters  were  then  called  for,  and  two  were 
presented  purporting  to  be  from  Lick  Creek  Church ;  the  clerk 
read  the  letter  from  the  majority,  claiming  to  be  the  church 
in  which  they  named  Messengers,  and  instructed  them  not  to 
sit  with  any  persons  who  were  advocates  of  the  Baptist  State 
Convention. 

Isaiah  Spurgeon  then  arose  and  said  he  was  inexperienced 
in  the  duties  of  the  chair,  and  remarked  that  two  letters  were 
presented  from  Lick  Creek,  and  as  it  was  new  to  him,  he  asked 
advice  from  such  as  were  more  experienced  than  himself. 
Elder  J.  Culpepper  proposed  for  them  to  receive  and  read 
the  letters  from  the  undivided  churches,  and  then  the  Associa- 
tion would  be  competent  and  could  decide  which  should  be 
received  and  the  minority,  if  necessary,  may  retire.  Elder 
Ashley  Swaim  and  others  objected  to  this  course,  and  after 
considerable  debate,  it  was  decided  in  the  negative. 

The  Moderator  then  proposed  that  the  members  said  to  be 
excluded,  should  retire  to  their  respective  churches,  and  make 
their  acknowledgments  and  that  the  Association  appoint  a 
committee  to  labor  with  them.  William  Burch  objected  to 
it  and  the  question  being  taken,  was  decided  in  the  negative. 
William  Spurgeon  then  proposed  that  the  Association  should 
advise,  and  the  churches  call  for  help  and  labor  with  the 
divided  churches  and  try  to  bring  about  a  reconciliation.  Ash- 
ley Swaim,  Solomon  Snider,  Philip  Snider  and  others  ob- 
jected to  the  proposition,  which  was  rejected. 

The  Bules  of  Decorum  were  then  called  for  and  after  they 
were  read,  Ashley  Swaim  said  the  last  rule  forbid  the  Asso- 
ciation to  interfere  with  the  affairs  of  an  independent  church 
and  stated  that  from  Eli  Carroll's  acknowledgment,  it  was 
evident  that  he,  and  the  members  which  stood  with  him,  had 
withdrawn  from  the  church,  and  the  church  should  be  re- 
ceived. 


A  History  of  the  Liberty  Baptist  Association.         15 

Eli  Carroll  said  the  majority  had  declared  all  who  held 
with  the  Bible  Societies,  the  Missionary  Society  or  the  Sab- 
bath-school, were  out  of  their  fellowship,  and  they  withdrew, 
to  avoid  being  excluded.  J.  Culpepper  said  he  rejoiced  that 
the  subject  had  assumed  a  tangible  shape,  so  that  if  the 
minority  had  to  retire,  it  could  be  distinctly  ascertained  on 
what  grounds  we  were  induced  to  retire. 

The  JST.  C.  Baptist  State  Convention  had  been  frequently 
named  and  objected  to. 

J.  Culpepper  explained  the  objects  of  the  Convention  to  be 
first  to  encourage  itinerant  preaching  and  supply  the  destitute 
churches  in  our  State  with  preaching.  Secondly,  to  afford 
assistance  to  our  Baptist  brethren  in  Birmah  and  help  them 
to  supply  the  Burmans  who  were  applying  to  them  for  direc- 
tions how  to  escape  an  eternal  hell  and  to  obtain  a  knowledge 
of  the  eternal  God,  before  they  die,  with  the  word  of  God. 

Thirdly,  to  aid  our  poor  young  ministers  in  the  attainment 
of  learning  and  biblical  knowledge.  Jesse  Sowell  said,  the 
ground  on  which  he  was  disowned  by  the  majority  of  the 
Tom's  Creek  Church  was,  that  he  had  given  one  dollar  to  aid 
the  Burman  mission  and  attended  the  Baptist  State  Conven- 
tion and  called  on  the  majority  to  say  if  they  had  ever  charged 
him  with  any  immoral  conduct. 

Isaiah  Spurgeon  said  he  had  no  fellowship  with  any  of 
these  institutions  and  expressed  a  hope  that  all  who  held 
with  him  would  proceed.  James  Brown  asked  him  if  in  his 
declaration  he  designed  to  include  those  who  held  with  these 
institutions  ?  He  answered :  we  can  not  serve  God  and  Mam- 
mon, and  he  who  is  not  for  us  is  against  us,  and  said  he  could 
not  fellowship  any  person  who  held  with  these  institutions. 

The  question  was  then  put,  and  decided  in  the  affirmative. 
Some  of  the  minority  said,  if  they  could  not  sit  with  any  per- 
son who  held  with  the  Bible  Society,  the  Missionary  Society 
or  the  Sabbath-school,  we  may  retire,  and  we  shall  do  it  with 
satisfaction. 


16         A  History  of  the  Liberty  Baptist  Association. 

The  majority  expressed  a  hope  that  we  would  retire  and 
trouble  them  no  more.  We  retired,  and  the  majority  pro- 
ceeded to  read  their  Letters  and  appointed  their  preachers  to 
the  entire  exclusion  of  the  minority  and  the  Corresponding 
Messengers. 

When  the  churches  and  parts  of  churches  disowned  by  the 
majority  of  the  Association,  as  the  last  and  to  them  the  only 
remaining  resort,  formed  themselves  into  an  Association  called 
the  Liberty  Association,  which  at  first  numbered  but  159 
members.  They  met  again  at  Jamestown,  Guilford  County, 
N.  C,  on  the  17th,  18th  and  19th  of  November,  1832,  when 
they  numbered  188. 

Their  next  session  was  held  at  Hollow  ay's  M.  H.,  in  David- 
son County,  on  the  9th,  10th  and  11th  days  of  November, 
1833,  when  their  numbers  had  increased  to  270.  Since  that 
period,  the  good  hand  of  our  God,  as  we  trust,  has  been  upon 
us,  and  Zion's  ends  in  this  part  of  our  Lord's  vineyard,  has 
been  lengthened,  and  her  stakes  strengthened.  We  have  re- 
ceived by  baptism  307,  and  our  present  number  is  570. 


A  History  of  the  Liberty  Baptist  Association.         17 

CHAPER  IV. 

The  body  adopted  at  its  first  session  a  Constitution  and 
Rules  of  Decorum,  which  are  given  below : 

CONSTITUTION. 

We,  the  Baptist  Church  of  Jesus  Christ,  from  long  ex- 
perience, are  convinced  of  the  utility  of  a  combination  of 
churches,  to  perpetuate  a  union  among  us,  and  preserve  and 
maintain  a  correspondence  with  each  other,  do  agree  to  unite 
in  an  Association,  and  have  adopted  the  following  Constitu- 
tion, by  which  we  mutually  agree  to  be  governed. 

1st.  The  Association  shall  be  composed  of  members  chosen 
by  the  different  churches  in  our  union,  who,  producing  letters 
from  their  respective  churches,  certifying  their  appointment, 
shall  be  entitled  to  a  seat. 

2d.  In  the  letters  from  different  churches  shall  be  ex- 
pressed their  numbers  in  fellowship,  those  baptized,  received 
by  letter,  dismissed,  excommunicated  and  dead,  since  the  last 
Association. 

3d.  Members  thus  chosen  and  convened,  shall  be  denomi- 
nated the  Liberty  Association,  who  shall  have  no  power  to 
lord  it  over  God's  heritage,  nor- shall  they  have  any  ecclesias- 
tical power  over  the  churches,  nor  shall  they  infringe  on  any 
of  the  internal  rights  of  the  churches  in  this  union. 

4th.  The  Association,  when  convened,  shall  have  a  Modera- 
tor and  Clerk,  who  shall  be  chosen  by  the  suffrages  of  the 
members  present. 

5th.  Other  churches  may  be  admitted  into  this  union,  who 
shall  petition  by  letter,  and  delegates,  and  upon  examination, 
if  found  orthodox  and  orderly,  shall  be  received  by  the 
Moderator,  giving  the  delegates  the  right-hand  of  fellowship. 

6th.  Any  church  in  this  union  shall  be  entited  to  a  repre- 
sentation   in    the    Association,    but    shall    send    but    three 
members  from  each  church. 
2 


18  A  History  of  the  Liberty  Baptist  Association. 

7th.  Every  motion  made  and  seconded,  shall  be  left  to  the 
discretion  of  the  Association,  whether  it  shall  be  debated  on 
or  not. 

8th.  The  Association  shall  endeavor  to  furnish  the 
churches  with  the  minutes,  the  best  method,  for  affecting  that 
purpose,  shall  be  left  to  the  discretion  of  the  same. 

9th.  We  think  it  absolutely  necessary  to  have  an  Associa- 
tion fund,  for  defraying  the  expenses  of  the  same,  for  raising 
and  supporting  the  same  sum,  we  think  it  the  duty  of  each 
church  in  this  union,  to  contribute  voluntarily  such  sums  as 
they  shall  think  proper,  and  send  by  the  hands  of  their  dele- 
gates to  the  Association ;  and  those  moneys  thus  contributed, 
shall  be  placed  in  the  hands  of  a  Treasurer,  appointed  by  the 
Association,  who  shall  be  accountable  to  the  same  for  all 
moneys  received  and  paid  over,  according  to  the  direction  of 
the  Association. 

10th.  There  shall  be  an  Association  Book,  wherein  the  pro- 
ceedings of  each  session  shall  be  regularly  recorded  by  a 
Secretary,  appointed  by  the  Association,  who  shall  receive 
a  compensation  yearly,  for  his  trouble. 

11th.  The  minutes  of  the  Association  shall  be  read  and  cor- 
rected, if  need  be,  and  signed  by  the  Moderator  and  Clerk, 
before  the  Association  rises. 

12th.  The  Association  shall  have  power  to  inquire  into  the 
cause,  why  the  churches  do  not,  at  any  time  of  its  sitting,  rep- 
resent themselves. 

13th.  The  Association  shall  have  power  to  withdraw  from 
any  church  in  this  union,  which  shall  violate  the  rules  of  the 
same,  or  deviate  from  the  orthodox  principles  of  religion. 

14th.  The  Association  shall  have  power  to  invite  all  visit- 
ing brethren  in  the  ministry  from  other  churches  or  associa- 
tions, who  they  esteem  of  good  moral  character,  and  of  the 
same  faith  and  order,  to  sit  with  her  in  council. 

15th.  This  Association  shall  not  have  the  power  to  exer- 
cise any  authority  over  the  private  sentiments  of  individual 
brethren  or  churches,  respecting  the  various  institutions  of  the 


A  History  of  the  Liberty  Baptist  Association.  19 

day,  purporting  to  have  for  their  object,  the  spread  of  the 
gospel,  and  the  diffusion  of  useful  knowledge. 

16th.  The  Association  shall  have  power  to  adjourn  to  any 
future  time  or  place,  they  may  think  most  convenient  to  the 
Church. 

17th.  This  Constitution  shall  be  subject  to  alteration, 
when  a  majority  of  this  Association  think  proper. 

RULES    OF    DECORUM. 

Believing  it  to  be  our  indispensable  duty,  to  enter  into 
certain  rules  and  regulations  in  conducting  the  business  of 
this  Association,  we  adopt  the  following  rules,  viz: 

1st.  The  Association  shall  be  opened  and  closed  with 
prayer. 

2d.  Not  more  than  one  person  shall  speak  at  a  time,  who 
shall  rise  from  his  seat,  and  address  the  Moderator  by  the 
appellation  of  brother. 

3d.  The  person  thus  speaking  shall  not  be  interrupted  until 
he  is  done,  unless  he  breaks  the  Rules  of  Decorum. 

1th.  The  person  speaking  shall  strictly  adhere  to  the  sub- 
ject, and  in  nowise  reflect  on  the  person  who  spoke  before,  but 
shall  fairly  state  the  case  so  as  to  convey  his  ideas. 

5th.  No  brother  shall  abruptly  break  off,  or  absent  himself 
from  the  Association,  without  obtaining  liberty. 

6th.  No  person  shall  speak  more  than  twice  on  the  same 
subject,  without  obtaining  liberty  from  the  Association. 

7th.  No  person  shall  bo  at  liberty  to  be  whispering  in  the 
time  that  a  brother  is  making  a  speech. 

8th.  The  Moderator  shall  not  interrupt  any  member,  or 
prohibit  his  speaking,  until  be  gives  his  idea  on  the  subject 
unless  he  violates  the  Rules  of  Decorum. 

9th.  The  names  of  the  several  members  shall  be  enrolled  by 
the  Clerk,  and  called  over  as  often  as  the  Association  requires. 

10th.  The  Moderator  may  be  entitled  to  give  his  ideas  on 
any  subject,  before  putting  of  it  to  the  vote,  but  not  entitled  to 
vote,  only  in  case  of  a  tie. 


20         A  History  of  the  Liberty  Baptist  Association. 

11th.  Every  query,  presented  by  any  church  belonging  to 
this  Association,  or  from  the  Select  Committee,  shall  be  twice 
read,  and  if  there  be  a  majority  in  favor  of  its  being  debated, 
it  shall  be  discussed  accordingly. 

12th.  A  majority  of  members  present  shall  decide  on  all 
subjects,  except  in  withdrawing  from  disorderly  churches, 
then  a  union  is  necessary. 

13th.  Any  member  who  shall  knowingly  break  any  of 
these  rules,  shall  be  reproved  by  the  body  as  they  think  pro- 
per. 

William  Burch,  Moderator. 

Peter  Owen,  Clerk. 


A  History  of  the  Liberty  Baptist  Association.         21 

CHAPTER  V. 

At  the  session  held  in  November,  1833,  with  the  Church  at 
llolloway's,  they  issued  the  following: 

CIRCULAR    LETTER. 

The  Ministers  and  Messengers  composing  the  Liberty  Bap- 
tist Association  to  the  churches  they  represent,  send  greeting : 

Dearly  Beloved  Brethren  in  the  Lord: — We  at  this 
time  address  you  in  our  associated  capacity,  and  call  your  at- 
tention to  the  importance  of  searching  the  word  of  God,  which 
he  says  shall  not  return  to  him  void,  but  shall  accomplish  that 
which  he  please,  and  prosper  in  the  things  whereto  he  sent  it ; 
we  ought  therefore  to  search  the  scriptures  with  a  proper  re- 
gard to  their  divine  origin,  with  a  deep  impression  upon  our 
minds  that  they  are  the  words  of  truth,  and  that  God  is  speak- 
ing to  us.  Could  we  realize  this,  with  what  solemnity  would 
we  proceed  when  approaching  him ;  and  like  David,  hear  what 
God  the  Lord  would  speak,  with  a  desire  to  receive  as  truth 
whatever  is  contained  therein,  and  a  fixed  resolution  to  prac- 
tice as  duty  whatever  is  commanded,  that  we  may  be  doers  of 
the  word,  and  not  hearers  only,  deceiving  of  ourselves ;  for 
what  doth  it  profit,  my  brethren,  though  a  man  say  he  hath 
faith  and  have  not  works,  can  faith  save  him  without  works  ? 

We  are  told  to  fight  the  good  fight  of  faith,  to  war  a  good 
warfare,  to  put  on  the  whole  armor  of  God,  for  we  contend 
not  against  flesh  and  blood  alone,  but  against  spiritual  wicked- 
ness and  against  the  fiery  darts  of  satan. 

ISTow,  how  this  war  is  to  be  maintained,  and  subjects  pre- 
pared for  the  service,  different  opinions  are  prevalent.  Some 
seem  to  think,  that  almost  all  the  movements  on  the  part 
of  men  for  the  advancement  of  the  Redeemer's  kingdom  to 
enlist  soldiers  to  carry  on  this  war,  and  also  to  encourage  and 
sustain  them  already  engaged,  is  fraught  with  presumption, 


22         A  History  of  the  Liberty  Baptist  Association. 

and  implies  that  God  can  not  do  his  own  work  without  our 
help,  and  that  we  want  to  take  the  work  out  of  His  hands; 
and  that  when  he  sees  tit,  he  will  accomplish  his  purposes 
without  our  meddling  interference.  This  argument  we  dis- 
like ;  for  if,  indeed,  a  man  have  faith,  without  works  his  faith 
is  dead. 

And  how  can  we  that  are  dead  to  sin,  live  any  longer  there- 
in ;  our  duty  is  not  to  pass  the  time  of  this  present  life  un- 
fruitfully  and  idly,  walking  after  the  enchantments  of  the 
world  and  flesh,  whereby  we  know  that  we  do  serve  the  world 
and  not  God ;  for  that  faith  which  bringeth  forth,  without 
repentance,  either  evil  works  or  no  good  works,  is  not  a  pure 
and  lively  faith,  hut  a  dead  faith,  as  saint  James  calls  it ;  for 
even  the  devils  know  and  believe,  that  Christ  Jesus  is  the 
Son  of  the  living  God ;  and  yet,  with  all  this  faith,  they  be 
but  devils,  remaining  still  in  their  miserable  estate,  lacking 
that  true  Christian  faith  which  sweetly  works  by  love,  and 
purifies  the  heart ;  for  saving  faith  is  not  only  to  believe  the 
holy  scriptures,  but  also  to  have  a  trust  and  confidence  in 
God's  promises,  whereof  cloth  follow  a  loving  heart,  willing 
to  obey  his  commandments.  In  this  place  we  will  offer  a  few 
thoughts  on  the  use  of  means.  Regeneration  is  frequently 
represented  in  Scripture  as  being  effected  by  means :  men  are 
said  to  be  born  again  by  the  word  of  God.  1st  Peter,  1st, 
23d,  to  be  begotten  by  the  word  of  truth,  James  1:18;  and 
Paul  says  to  the  Corinthians,  in  Christ  Jesus  have  I  begotten 
you  through  the  gospel.  Some  may  ask,  how  is  this  to  be 
reconciled  with  making  the  quickening  of  sinners  properly  a 
supernatural  work  ? 

We  would  answer,  almost  all  the  supernatural  works  re- 
corded in  the  Scriptures  are  represented  as  wrought  by  means 
as  much  as  regeneration  is.  The  Red  Sea  was  divided  by 
Moses'  rod,  and  the  river  Jordan  by  Elijah's  mantle.  It  was 
by  smiting  the  rock  in  the  wilderness  that  the  waters  were 
made  to  flow  out  of  it  like  a  river.  Moses  brought  forth  this 
water  as  much  as  Paul  regenerated  the  Corinthians.     It  was 


A  History  of  the  Liberty  Baptist  Association.         23 

by  throwing  a  stick  into  the  river  that  the  young  man's  axe 
was  made  to  swim,  and  by  washing  seven  times  in  Jordan  that 
JSTaaman  was  healed  of  his  leprosy.  It  was  by  prophesying 
over  a  valley  of  dry  bones,  as  represented  in  the  vision  of 
Ezekiel,  and  calling  to  the  four  winds  to  breathe  upon  them, 
that  they  were  converted  into  a  living  army. 

It  was  with  clay,  made  of  dirt  and  spittle,  that  our  Saviour 
opened  the  eyes  of  one  that  was  born  blind ;  and  by  calling 
with  a  loud  voice  that  Lazarus  was  made  to  hear  and  come 
out  of  his  grave,  after  he  had  been  dead  four  days.  There- 
fore, let  us  consider  it  a  matter  of  great  importance  to  search 
the  Scriptures,  in  order  to  learn  the  will  of  our  heavenly 
Father  respecting  us ;  let  us  strive  to  be  practical  Christians, 
found  walking  in  all  the  commandments  and  ordinances  of 
the  Lord  blameless. 

Brethren. — In  the  ministry  study  to  show  yourselves  ap- 
proved unto  God;  give  yourselves  to  reading,  meditation  and 
prayer;  preach  not  yourselves  but  Christ  Jesus  the  Lord. 

Christians. — In  your  several  stations  be  careful  to  dis- 
charge the  duties  annexed  to  your  respective  places  in  the 
church.  Heads  of  families,  be  particular  to  set  good  examples 
before  them,  and  instruct  them  in  the  fear  of  God ;  read  the 
Scriptures  to  them,  and  pray  with  and  for  them ;  for  if  these 
things  be  in  you  and  abound  they  make  you  that  ye  shall 
neither  be  barren  nor  unfruitful  in  the  knowledge  of  our  Lord 
Jesus  Christ. 

Therefore,  let  us  hear  the  conclusion  of  the  whole  matter; 
fear  God,  and  keep  His  commandments ;  for  this  is  the  whole 
duty  of  man.  For  God  shall  bring  every  work  into  judgment, 
with  every  secret  thing,  whether  it  be  good  or  whether  it  be 
evil.  Eli  Carroll,  Moderator. 

Peter  Owen,  Clerk. 


24         A  History  of  the  Liberty  Baptist  Association. 

CHAPTEE  VI. 

Eakly  Mission  Wokk  Done  Within  the  Bounds  oe  Lib- 
erty Association  by  the  Baptist  State  Convention. 

There  was  work  done  by  the  Baptist  State  Convention  be- 
fore and  soon  after  its  formation  in  the  territory  now  occupied 
by  the  Liberty  Association,  in  the  great  destitution  in  Ran- 
dolph County  southwest  of  Asheboro  and  in  Davidson. 

It  is  also  worthy  of  note  that  the  first  churches  composing 
this  Association  were  active  missionary  bodies,  as  we  shall 
soon  see.  New  Friendship  was  represented  through  her 
pastor,  William  Dowd,  at  the  first  session  of  the  Convention 
held  at  Rogers'  Cross-Roads,  Wake  County,  April  15-18, 
1831. 

The  first  account  of  work  done  on  Liberty  Association  terri- 
tory by  the  State  Convention  was  planned  during  the  first 
session.  Elder  Eli  Phillips  was  appointed  to  travel  and 
preach  six  weeks  and  to-  receive  twenty-five  dollars  a  month 
for  his  services :  his  labors  to  be  devoted  to  the  destitute  region 
southwest  of  Asheboro,  Randolph  County. 

At  the  same  session   (1831)   the  following  amounts  were 

collected  and  sent  up  by  the  churches  which,  next  year,  formed 

the  Liberty  Association: 

Home  Foreign  Educa- 

Missions.*      Missions.  tion. 

Jersey  Settlement $5 .  00  $0 .  50  $4 .  50 

Lick  Creek 10.77  2.00  2.00 

Liberty 11.50           2.15 

New  Friendship 8.30  1 .  00  1 .  00 

At  the  next  session,  August  3-7,  1832,  the  churches  were 
represented  by  messengers  as  follows :  New  Friendship : 
William  Dowd.  Jersey  Settlement:  Richard  Owen  and 
Josiah  Wiseman.      Lick    Creek  Church    and    Society :     Eli 

*Note. — Home  Missions  here  most  likely  meant  State  Missions,  in 
contradistinction  to  Foreign  Missions.  We  had  no  Home  Mission  Board 
then,  doing  the  work  it  is  now  doing. 


A  History  of  the  Liberty  Baptist  Association.         25 

Carroll.  Liberty  Church  and  Society:  Peter  Owen.  Con- 
gregation at  Hollo-ways :  James  Brown.  Tom's  Creek :  Mat- 
thew Skeen.  Jamestown  Society:  Isaac  Beeson.  Jesse 
Sowell  and  Benjamin  Lanier  also  attended  this  session. 

These  churches  not  only  sent  messengers,  but  sent  up  their 
contributions  as  follows: 

Home  Foreign  Educa- 

Missions.         Missions.  tion. 

Jersey   Settlement    $4.10  $6.79  $9.26 

Lick  Creek 3.22  9  .  00 

Liberty 8.20 

Con.  at  Holloway's 8  .  50 

Tom's  Creek 2.65 

jSTew  Friendship 7.92 

Jamestown 7.50 

As  is  seen  from  the  above  the  churches  were  taking  hold  of , 
the  work  with  a  willing  hand. 

At  this  same  session  (1832)  Elder  Eli  Phillips,  a  mission- 
ary of  the  Convention,  who  had  again  visited  the  destitution 
southwest  of  Asheboro,  said  in  his  report:1  "I  found  the 
people  remarkably  destitute  and  anxious  to  hear  the  word  of 
life  *  *  *  that  there  was  a  great  demand  for  tracts,  and 
that  many  of  the  people  were  favorably  disposed  towards  the 
objects  of  the  Convention."* 

In  1834,  Elder  Phillips  was  appointed  to  preach  six  months 
in  the  counties  named  below :  Randolph,  Guilford,  Rocking- 
ham, Davidson  and  Stokes.     Just  think  of  it !  five  counties  to 


.80 

1.00 

1.50 

7.35 

1.00 

1.88 

2.50 

1  Quoted  from  minutes  of  Baptist  State  Convention,  session  1832. 

*This  great  destitution  referred  to  by  Elder  Phillips  was  not,  in  all 
probabilty,  a  country  where  there  bad  hitherto  been  no  Baptist  preach- 
ing, but  where  there  had  been  churches  and  arms  of  churches  that  were 
now  destitute  of  pastors  or  supplies.  The  following  named  churches  and 
arms  located  at  that  time  somewhat  in  the  section  of  country  designated, 
viz.:  Uwharie  or  Mouth  of  Uwharie,  location  designated  by  the  name; 
Caraway  Creek,  perhaps  on  the  creek  by  that  name;  Coggin's  Meeting 
House,  probably  known  afterwards  by  B'g  Creek  (now  Eldorado);  Sum- 
mey's  Meeting  House,  somewhere  on  Uwharie;  Flint  Hill  and  Unity 
Meeting  House  were,  almost  beyond  a  doubt,  in  the  section  referred  to. 
Timber  Ridge,  was  a  little  north  of  west  from  Asheboro.  This  latter 
church  went  into  Hardshellism  and  became  extinct  some  50  or  60  years 
ago. 


26  A  History  of  the  Liberty  Baptist  Association. 

be  occupied  by  one  missionary  in  six  months'  time.  But  it 
must  be  remembered  that  this  work  was  just  being  organized, 
and  that  missionaries  were  few  and  support  for  them  not 
ample. 

In  1835  these  same  churches  contributed  to  the  work  much 
the  same  as  in  1832. 

1837,  Elder  Phillips  reported  that  he  had  traveled  sixtj 
days  and  preached  nearly  as  many  sermons.  His  field  of  labor 
this  year  was  composed  of  the  counties  of  Moore,  Randolph, 
Davidson,  Iredell  and  Rowan. 

This  gives  us  some  little  idea  of  the  vast  destitution  sixty 
years  ago  and  more.  And  there  is  much  land  yet  to  be  pos- 
sessed. 

It  gives  us  some  idea  of  the  magnitude  of  the  vast  unoccu- 
pied fields  before  our  people,  who  were  then  just  organizing 
to  take  Xorth  Carolina  for  Christ. 

We  will  take  a  glimpse  still  further  and  learn  more  of  the 
situation  at  that  time  by  hearing  the  report  of  Elder  Samuel 
Wait  to  Elder  John  Armstrong,  Corresponding  Secretary,  in 
August,  1832.  Having  traveled  over  the  State,  he  says:  "It 
is  too  often  the  case  that  I  find  myself  in  congregations  com- 
posed to  a  great  extent  of  persons  totally  unacquainted  with 
the  subject  of  missions.  It  is  perfectly  astonishing  to  find 
what  monstrous  tales  have  been  propagated  among  this  class 
of  persons,  and  by  them  believed ;  and  it  is  painful  in  the  ex- 
treme to  see  how  far,  in  some  instances,  brethren  of  more  in- 
formation, and  occasionally  ministers  of  the  gospel,  have  em- 
ployed and  are  now  employing  their  influence  to  keep  up  a 
delusion  which  can  not,  by  any  possibility,  benefit  a  single 
person,  but  which  injures  multitudes." 

It  is  surpassingly  strange  how  a  minister  of  the  gospel,  a 
man  claiming  to  be  called  of  God  to  "go  into  all  the  world  and 
preach  the  gospel  to  every  creature,"  can  so  pervert  the  Scrip- 
ture teaching  as  to  not  only  not  believe  the  New  Testament, 
but  to  teach  against  it.  It  was  so  then — it  is  so  to-day.  Surely 
there  is  much  work  of  enlightenment  to  yet  be  done. 


A  History  of  the  Liberty  Baptist  Association.         27 

CHAPTER  VII. 

Mission  Work  as  Directed  by  the  Association. 

Having  given  an  account  of  mission  work  done  by  the  Bap- 
tist State  Convention  in  a  previous  chapter,  it  is  the  purpose 
now  to  give  account  of  what  has  been  done  by  the  Association. 

The  first  report  of  mission  work  made  direct  to  this  body 
was  in  1837.  Elder  Barton  Roby  traveled  as  missionary 
within  our  bounds  SO  days.  From  that  time  on  to  1861, 
the  beginning  of  the  Civil  War,  we  find  that  various  brethren 
served  under  appointment  as  missionaries.  Elders  Barton 
Roby,  Benjamin  Lanier,  Azariah  Williams,  William  Turner, 
Richard  Jacks,  W.  ]ST.  Herriford  and  Amos  Weaver  all  did 
efficient  mission  work.  They  preached  on  the  subject  and 
did  all  in  their  power  to  keep  the  missionary  spirit  aglow. 

In  1856  the  brethren  pledged  the  churches  for  the  support 
of  this  work,  as  is  done  now,  and  as  a  result  four  missionaries 
were  employed  that  year.  And  through  the  instrumentality 
of  these  devoted,  self-sacrificing  men  of  God,  many  precious 
souls  were  born  into  the  kingdom  of  Christ. 

During  and  after  the  war  there  was  a  lull  in  this  depart- 
ment of  the  Lord's  work  for  fifteen  or  more  years.  Several 
attempts  had  been  made  to  revive  the  mission  work  again,  but 
it  was  not  until  1877,  when  the  body  was  in  session  at  Big 
Creek  (now  El  Dorado)  that  year,  through  its  Executive 
Board,  matured  and  put  into  operation  a  plan  which  has  kept 
up  the  missionary  spirit  ever  since.  Since  that  time  we  have 
not  failed  to  have  a  missionary  or  missionaries  in  the  field. 

In  1877,  Elder  R.  A.  Moore  was  appointed  one  year,  to 
give  half  his  time.  He  was  succeeded  by  Elder  Henry  Sheets, 
who  served  three  years,  giving  only  half  his  time.  In  the 
meantime,  Elder  S.  F.  Conrad  was  under  appointment  of  the 
State  Board,  who  preached  at  Lexington  one  year,  during 
which  time  the  church  was  constituted. 


28  A  History  of  the  Liberty  Baptist  Association. 

Elder  II.  Morton  was  appointed  as  Associational  Mission- 
ary in  1882.  At  the  next  session,  held  in  1883,  there  were 
four  brethren  under  appointment,  viz :  H.  Morton,  Henry 
Sheets,  D.  C.  Cnlbreth  and  B.  F.  Copple. 

Since  then  many  brethren  have  served  in  that  capacity: 
John  A.  Snmmey,  Thomas  Carriek,  Jeff  Fanning,  II.  Mor- 
ton, J.  D.  Newton,  J.  K  Stallings,  W.  F.  Watson,  L.  G. 
Lewis,  M.  J.  Leach,  W.  II.  Rich,  C.  A.  G.  Thomas,  George  P. 
Harrill. 

The  work  as  carried  on  now  is  mainly  to  assist  new  churches 
which  are  unable  of  themselves  to  support  a  pastor.  In  most 
of  onr  churches  God  has  raised  up  godly  men  and  women,  in- 
terested in  their  respective  churches,  who  ever  stand  ready  to 
assist  their  pastor  in  every  good  work.  They  are  standing 
abreast  of  God's  most  faithful  workers  and  helping  to  lead 
His  mighty  hosts  on  to  victory. 


A  History  of  the  Liberty  Baptist  Association.         29 

CHAPTER  VIII. 

Sunday  School,  Work. 

Seven  small  churches  were  rejected  by  the  Abbott's  Creek 
Union ;  and  they  were  rejected,  in  part,  because  they  stood  in 
favor  of  Sunday  schools.  But  from  the  time  of  the  organiza- 
tion up  to  1844,  not  one  word  is  said  about  Sunday  schools. 

1845 :  Not  a  single  school  in  the  Association,  but  a  com- 
mittee was  appointed  to  write  on  Sunday  schools. 

1846  :  Report — but  nothing  done. 

1847 :  Committee  on  Sunday  schools  have  nothing  interest- 
ing to  report. 

1848:  Nothing  of  importance  to  report;  no  schools. 

1851 :  Two  or  three  churches  have  irregular  schools,  which 
are  doing  some  good. 

1852 :  Only  one  school — at  Reed's  X  Roads,  with  upwards 
of  40  scholars. 

1853:  No  mention  of  schools.     No  report. 

1854:  But  one  school  within  our  bounds. 

1858 :  Examined  the  letters  and  found  nothing  said  on  the 
subject. 

1850  :  But  little  being  done. 

1860:   Very  little  attention  given  to  schools. 

1861 :  Brethren  are  urged  to  do  more  than  talk. 

1862  :  Glad  there  is  one  well  regulated  school  within  our 
bounds. 

1867:   Only  two  schools  in  successful  operation. 

1870 :  On  Sunday  of  this  session,  a  Sunday  School  Con- 
vention was  held.      (Amen!)      Schools  reported. 

1872 :  This  year  5  schools  reported,  with  an  attendance  of 
236,  with  an  increased  interest  in  the  work. 

1873:  Report  4  schools  with  137  scholars. 

1874:  Report  4  schools  with  166  scholars. 

1875 :  Report  3  schools  with  104  scholars. 


30         A  History  of  the  Liberty  Baptist  Association. 

1876 :  Report  5  schools  with  254  scholars. 

1877:  Report  3  schools  with  109  scholars. 

1878 :  Report  9  schools  with  587  scholars. 

1879  :  Report  8  schools  with  401  scholars. 

1880:  Report  7  schools  with  277   scholars. 

The  above  gives  a  bird's  eye  view  of  the  status  of  the  work 
for  the  first  48  years  of  its  existence.  From  1880  to  1883 
the  work  bounded  forward  so  that,  in  1883,  there  were  14 
schools  with  831  scholars. 

Since  then  the  work  has  increased  from  year  to  year,  so 
that  in  August,  1905,  there  were  2,028  reported  within  our 
bounds. 

It  was  the  custom  for  many  years  for  Sunday  schools  in 
the  country  to  go  into  "winter  quarters"  at  the  approach  of 
cold  weather,  but  all,  or  most,  have  learned  the  more  excellent 
way,  and  most  of  our  schools  would  no  more  think  of  sus- 
pending on  account  of  winter  weather  than  the  churches 
would  of  closing  their  doors  for  preaching. 

Among  the  very  best  men  and  women  in  the  churches  of 
to-day  are  found  the  faithful  workers  in  our  schools.  They 
have  learned  that  next  to  regular  preaching  in  their  churches 
is  a  good  Sunday  school  every  Sunday  in  the  year. 


A  History  of  the  Liberty  Baptist  Association.         31 


CHAPTER  IX. 

Deceased  Ministers  Who  Preached  on  the  Territory 
Embraced  by  the  Liberty  Association  Before  its  For- 
mation, and  Those  Who  Were  Pastors    in  the    Body 

Since. 

1.  Benjamin  Miller.  11.  Eli  Carroll. 

2.  John  Gano.  12.  Alfred  Kinney. 

3.  Daniel  Marshall.  13.  Azariah  Williams. 

4.  Drury  Sims.  11.  William  Turner. 

5.  George  W.  Pope.  15.  Peter  Owen. 

6.  William  Dowel.  16.  Jesse  Sowell. 

7.  Eli  Phillips.  17.  William  Bnrch. 

8.  Josiah  Wiseman.  IS.  Benjamin  Lanier. 

9.  Nathan  Riley.  19.  Wm.  II.  Ilamner. 
10.  James  B.  Badgett.  20.  Aaron  Yarborongh. 

Benjamin  Miller. 

It  is  not  likely  that  any  other  Baptist  preacher  ever 
preached  at  the  Jersey  Settlement  before  the  coming  of  Ben- 
jamin Miller.  We  have  account  of  his  being  here  as  early  as 
September,  1755. 

Mr.  Miller  was  a  member  and  licentiate  of  Piscataway 
church,  in  New  Jersey.  Scotch  Plains  church,  also  in  New 
Jersey,  was  constituted  August  5,  1717.  Soon  after  Mr. 
Miller  was  called  to  the  pastorate  of  the  infant  church,  which 
call  he  accepted  and  was  at  once  ordained :  the  Presbytery  con- 
sisting of  Elders  Benjamin  Stelle,  James  Carman  and  Abel 
Morgan. 

Of  Mr.  Mrller's  early  life  little  is  positively  known.  It  is 
probable  that  he  was  converted  to  God  some  ten  years  before 
by  means  of  the  ministry  of  Rev.  Gilbert  Tennant,  a  cele- 
brated Presbyterian  minister  of  New  Brunswick,  N.  J.,  and 
united  with  the  Piscataway  Baptist  church.  Dr.  Samuel 
Jones,  in  his  Century  Sermon,  refers  to  a  junior  class  of  min- 


32         A  History  of  the  Liberty  Baptist  Association. 

isters  who  came  forward  and  who  were  eminent  in  their  day, 
viz:  John  Gano,  Isaac  Stelle  and  Benjamin  Miller.  Dr. 
Jones  speaks  of  this  class  as  burning  and  shining  lights  in 
their  day.  Stelle  and  Miller  were  both  licentiates  of  Piscata- 
way  church. 

Dr.  James  Brown  in  his  historical  address  said:  "Another 
of  Mr.  Stelle's  contemporaries  and  his  bosom  friend  was  the 
Rev.  Benjamin  Miller,  the  first  pastor  of  the  daughter 
church,  Scotch  Plains." 

Morgan  Edwards,  referring  to  the  intimacy  of  Mr.  Miller 
and  Mr.  Stelle,  speaks  of  Mr.  Miller  as  Mr.  Stelle's  "other 
self."  Both,  inspired  with  zeal  for  mission  work,  made  long 
journeys  together  to  remote  parts  of  the  country,  everywhere 
testifying  of  the  Gospel  of  the  grace  of  God.  The  itinerant 
labors  of  these  good  men  showed  their  consecration  to  the 
Master's  work. 

They  both  died  the  same  year;  Mr.  Stelle  October  9,  and 

Mr.  Miller  November  14,  1781.     "Lovely  and  pleasant"  says 

one  were  they  in  their  lives,  and  in  death  they  were  not  long 

divided,  the  one  having  survived  the  other  only  thirty-five 

days. 

"  If  one  was  grieved,  it  did  them  both  annoy, 
If  one  rejoiced,  the  other  felt  the  joy, 
When  one  was  gone,  the  other  could  not  stay. 
But  quickly  hastened  to  eternal  day." 

After  Mr.  Miller  became  pastor  of  the  young  church  he 
evinced  special  qualifications  for  the  work.  The  infant  or- 
ganization was  to  be  nursed,  developed  and  strengthened. 
Baptists  who  were  not  already  identified  with  it  were  to  be 
visited  and  to  be  made  interested  in  the  new  enterprise.  Un- 
converted souls  were  to  be  instructed  in  the  way  of  salvation. 
All  this  work  must  have  required  an  especial  adaptation  and 
special  energy. 

Mr.  Miller  seems  to  have  been  indefatigable  in  preaching 
the  word,  enforcing  discipline,  and  watching  over  the  inter- 
ests of  the  now  well-established  Zion.  "He  appears,"  says 
one,  "to  have  had  peculiar  executive  ability  and  could  well 


A  History  of  the  Liberty  Baptist  Association.         33 

discover  what  was  best  to  do,  and  lead  the  people  to  do  it. 
"He  had  access  to  their  ears,  their  affections  and  their  contri- 
butions, and  he  made  use  of  all,  not  for  his  own  aggrandise- 
ment or  to  secure  for  himself  a  name,  but  for  the  glory  of 
God  and  the  progress  of  the  Master's  cause." 

The  membership  of  the  church  was  enlarged,  and  growth 
and  development  was  visible  on  every  hand.  During  Mr. 
Miller's  pastorate  of  Scotch  Plains  church  the  work  was  so 
blessed  of  God  that  three  churches  sprang  off  from  the  mother 
church,  viz : 

First  Baptist  church  of  New  York  City,  organized  June 
19,  1762 ;  Mount  Bethel  Baptist  church,  N.  J.,  September  2, 
1767;  Lyon's  Farm  church,  New  Jersey,  organized  1769. 

It  was  between  1755  and  1760  that  the  Philadelphia  As- 
sociation sent  out  Benjamin  Miller,  Peter  P.  Vanhorn  and 
John  Gano  as  missionaries,  who  came  to  North  Carolina. 
These  earnest,  consecrated  men  of  God  did  much  good  in 
giving  the  people  clear-cut  ideas  of  a  Scriptural  church  and 
of  the  Christian  religion.  And  while  there  is  no  record  of 
Mr.  Miller  having  been  at  Jersey  Settlement,  except  in  Sep- 
tember, 1755,  and  January,  1756,  yet  it  is  quite  likely  that 
he  did  much  work  there  of  which  no  earthly  record  tells.  He 
was  early  interested  in  John  Gano  and  no  doubt  interested 
him  in  this  work,  as  Mr.  Gano  soon  came  to  this  field. 

Much  of  Mr.  Miller's  work  in  North  Carolina  was  to  place 
the  churches  on  a  surer  scriptural  basis. 

All  that  was  mortal  of  him  was  laid  to  rest  in  the  burying- 
ground  which  surrounded  the  church  edifice  where  he  had  so 
long  and  had  so  earnestly  preached  the  gospel.  One  son  and 
four  daughters  survived  him. 

John  Gano. 

John  Gano  was  indeed  a  conspicuous  figure  in  the  Baptist 
denomination  in  his  day. 

Of  his  ancestry,  we  learn  that  he  descended  from  Francis 

3 


34         A  History  of  the  Liberty  Baptist  Association. 

Gerneaux,  a  French  Huguenot  refugee  of  1688,  whose  name 
was  corrupted  into  Gano.  His  mother,  says  he,  was  from 
Britain.  He  was  born  in  Hopewell,  Hunterdon  County,  New 
Jersey,  July  22,  1727. 

At  the  age  of  six  years,  says  he,  "I  well  remember  being 
seized  with  a  severe  sickness  in  the  spring,  from  which  I  did 
not  recover  till  fall;  during  which  time,  as  I  have  since 
understood,  the  linen  was  procured  in  which  to  lay  me  out, 
supposing  I  was  actually  dead,  as  I  lay  a  great  part  of  the 
time  senseless." 

There  is  not  much  in  his  early  life  demanding  attention. 
He  tells  us  that  he  had  early  convictions  of  sin,  but  soon  they 
were  disregarded. 

One  day  while  provoking  his  pious  mother  with  his  sins, 
the  tears  which  came  to  her  eyes  revived  the  slumbering  con- 
viction which  was  in  his  soul.  There  was  another  source  of 
trouble  to  him,  his  father  w-as  impressed  early  in  life  that  he 
would  have  a  large  family  of  children  and  that  three  of  them 
would  die  in  their  twentieth  year. 

At  this  time  nearly  all  the  family  were  sick  of  dysentery; 
a  brother  and  two  sisters  had  fallen  victims  of  the  ravages 
of  this  disease,  one  of  whom  was  in  her  twentieth  year,  and 
he  was  next  in  course  of  years.  (Three  of  the  children  did 
die  in  their  twentieth  year.) 

Finally,  when  about  grown,  he  resigned  all  and  was  saved. 
He  had  trouble  after  he  was  converted.  His  father,  said  he, 
was  a  Presbyterian.  "For  some  reasons  I  wished  to  join  that 
of  the  Presbyterians."  He  had  not  yet  joined  a  church,  had 
not  made  a  public  confession.  For  nearly  three  years  he  read 
the  New  Testament  and  every  book  on  the  ordinance  he  could 
find.  In  his  Memoir  he  says:  "Soon  after  Mr.  Miller  (Ben- 
jamin), a  Baptist  minister,  inquiring  of  me  why  I  did  not 
profess  Christ  openly  and  join  some  church.  I  told  him  my 
difficulty.  He  replied  that  God's  word  and  spirit  would  direct 
me,  and  if  I  attended  them  impartially  they  would  remove 


A  History  of  the  Liberty  Baptist  Association.         35 

my  doubts,  and  if  they  did  not  make  me  a  Baptist  he  did  not 
wish  to  do  it.  This  conversation  led  me  to  inquire  if  I  had 
done  so.  I  was  soon  convinced  I  had  not;  but  had  searched 
for  something  to  confirm  me  in  the  doctrine  of  infant  bap- 
tism, which  I  had  received  from  my  education.  I  really  think 
that  if  any  person  was  ever  induced  to  take  the  Word  of  God 
in  hand,  with  a  fervent  desire  to  be  free  from  all  preposses- 
sions, to  see  the  truth  as  it  really  was,  and  to  let  the  Bible  be 
my  guide,  I  ivas." 

He  had  impressions  to  preach,  even  before  he  joined  the 
church,  and  really  did  some  work  in  prayer-meeting. 

Soon  after  he  joined  the  church  he  wTas  ordained  at  the 
Hopewell  Baptist  church  in  May,  1754.  Immediately  after 
he  took  a  trip  to  the  South.  This  was  his  first  trip  on  a  long 
preaching  tour.  This  trip  extended  as  far  as  Charleston,  S. 
C.  This  was  in  the  summer  and  autumn  of  1754.  On  this 
journey  he  most  probably  touched  at  Jersey  Settlement,  going 
and  coming.     In  his  Memoir  he  says : 

"Repeated  solicitations  came  from  South  Carolina  for  a 
minister  to  travel  among  them,  and  as  I  had  been  there  before 
I  was  induced  to  engage  in  a  second  journey,  which  lasted 
about  eight  months."     Of  this  journey  he  remarks: 

"I  therefore  set  out  and  when  I  arrived  at  the  Yadkin 
(Jersey  Settlement),  in  North  Carolina,  I  was  strongly  so- 
licited to  move  among  them.  They  sent  two  messengers  to 
my  church  in  ISTew  Jersey  to  give  me  up."  He  decided, 
finally,  to  come.  "I  at  length  took  leave  of  the  church  and 
my  friends  and  started  on  a  long,  expensive  and  tedious  jour- 
ney, and  arrived  there  in  about  five  weeks,  after  traveling 
about  800  miles  (by  private  conveyance).  We  met  with  a 
favorable  reception  from  the  people,  and  Col.  G.  Smith  re- 
ceived us  into  his  house,  where  we  continued  until  I  built  a 
house." 

His  second  journey  must  have  been  made  in  1755,  and 
during  the  year  1756  he  must  have  come  to  Jersey.  He  then 
says: 


36         A  History  of  the  Liberty  Baptist  Association. 

"I  remained  here  about  two  years  and  a  half.  Before  I  left 
the  place  a  Baptist  church  was  constituted." 

Mention  is  made  above  of  writing  to  the  church.  He  must 
evidently  have  meant  an  arm,  which  was  at  that  day  often 
called  a  church,  because  it  exercised  the  prerogatives  of  a 
church. 

Now  as  to  dates.  Mr.  Gano  says :  '"'During  my  residence 
in  this  place  we  were  blessed  with  another  son,  who  was  born 
November  11,  1758."  Under  the  circumstances  he  could  not 
have  returned  before  the  spring  of  1759. 

He  was  here  about  two  years  and  a  half.  So  he  must  have 
been  here  during  the  whole  of  1757  and  1758. 

"The  reason  of  my  leaving  this  place,"  says  he,  "was  the 
war  with  the  Cherokee  Indians.  I  concluded  it  was  expedient 
to  move  back  to  New  Jersey." 

He  owned  a  farm  in  the  Jersey  Settlement  which  he  did 
not  sell,  it  seems,  when  he  left  there. 

He  was  pastor  of  the  First  Baptist  church  in  New  York 
City  from  its  constitution  till  April,  1788,  almost  twenty-six 
years. 

During  his  pastorate  here  the  Revolutionary  War  occurred. 
Mr.  Gano  was  a  chaplain  in  Washington's  army.  We  quote 
him:  "On  the  heights  of  White  Plains  we  had  a  warm, 
though  partial,  battle.  *  *  *  My  station,  in  time  of  action, 
I  knew  to  be  among  the  surgeons ;  but  in  this  battle  I,  some- 
how, got  in  front  of  the  regiment ;  yet  I  durst  not  quit  my 
place  for  fear  of  dampening  the  spirits  of  the  soldiers."  He 
was  said  to  be  a  great  favorite  with  General  Washington. 

General  E.  M.  Gano,  a  grandson  of  John  Gano,  of  Dallas, 
Texas,  has  given  out  this :  "On  one  occasion,  when  General 
Washington  had  listened  to  one  of  his  earnest  discourses  on 
the  mode  of  baptism,  the  General  walked  up  to  him  and  said, 
'I  am  thoroughly  convinced  that  baptism  is  a  burial  and  a 
resurrection,  and  I  ask  baptism  at  your  hands ;  I  do  not  ex- 
pect to  change  my  church  ;  my  family  belong  to  the  Episcopal 


A  History  of  the  Liberty  Baptist  Association.         37 

church,  and  I  expect  to  remain  there,  but  I  wish  to  submit  to 
everything  that  I  am  satisfied  Christ  requires  at  my  hands.' 
And  he  immersed  him.  It  was  near  Valley  Forge,  the  exact 
spot  I  do  not  know.  There  were  about  forty  witnesses  present 
and  it  seemed  no  publication  was  made  of  it.  The  General 
wanted  it  privately  done  and  wished  no  display." 

After  he  left  New  York  City  he  went  to  Kentucky,  where 
he  lived  about  sixteen  years.  His  going  seems  to  have  been 
a  mistake.  His  work  there  never  seemed  as  important  as  at 
other  places. 

Just  a  few  years  before  his  death  he  visited  North  Carolina 
and  married  his  second  wife,  perhaps  in  the  Jersey  Settle- 
ment, 

While  Mr.  Gano's  work  at  Jersey  Settlement  was  of  short 
duration,  it  is  not  devoid  of  thrilling  interest.  Probably  his 
last  visit  to  North  Carolina  was  made  in  September,  1794. 

He  died  at  10  o'clock  at  night,  on  the  10th  day  of  August, 
1804,  in  the  78th  year  of  his  life. 

Daniel  Marshall. 

This  eminent  and  zealous  servant  of  God  was  born  in 
Windsor,  Conn.,  in  170G.  He  was  blessed  with  pious  parents 
and  was  therefore  religiously  educated. 

He  was  converted  when  about  twenty  years  of  age  and 
joined  the  Presbyterians,  the  church  of  his  parents.  He  was 
soon  made  a  deacon  and  served  faithfully  and  well.  He  mar- 
ried and  was  in  easy  circumstances.  His  wife  having  died, 
he  afterward  married  Miss  Martha,  sister  of  the  famous 
Shubael  Stearns.  By  his  first  wife  he  had  but  one  child — 
Daniel.  By  his  second,  Abraham,  John,  Zaccheus,  Levi, 
Moses,  Solomon  and  Joseph,  and  two  daughters,  Eunice  and 
Mary. 

His  second  wife  survived  him.  The  Lord  not  only  gave 
him  a  large  family,  but  much  of  this  world's  goods. 

When  he  was  about  thirty-eight  years  of  age  Rev.  George 


38  A  History  of  the  Liberty  Baptist  Association. 

Whitefield,  that  flaming  herald  of  the  cross,  visited  New  Eng- 
land at  a  time  when  the  churches  were  almost  spiritually 
dead.  There  was  something  new  and  unusual  in  his  manner ; 
he  was  not  only  on  fire  himself,  but  he  kindled  a  flame  of  holy 
zeal  in  thousands  who  were  privileged  to  hear  him.  They 
caught  his  spirit  and  became  alive  to  righteousness.  It  created 
such  a  profound  sensation  that  it  was  denominated  "The  New- 
light  Stir."  His  son  in  describing  the  time  said  of  it:  "Our 
worthy  parent  was  one  of  the  thousands  in  New  England  who 
heard  that  son  of  thunder,  the  Rev.  George  Whitefield,  and 
caught  his  seraphic  fire.  Firmly  believing  in  the  near  ap- 
proach of  the  latter-day  glory,  when  the  Jews,  with  the  full- 
ness of  the  Gentiles,  shall  hail  their  Redeemer,  and  bow  to  His 
gentle  sceptre,  a  number  of  worthy  characters  ran  to  and  fro 
through  the  Eastern  States,  warmly  exhorting  to  the  prompt 
adoption  of  every  measure  tending  to  hasten  that  blissful 
period.  Others  sold,  gave  way,  or  left  their  possessions,  as 
the  powerful  impulse  of  the  moment  determined,  and  without 
scrip  or  purse,  rushed  up  to  the  head  of  the  Susquehanna,  to 
convert  the  heathens  or  among  the  Mohawk  Indians.  One, 
and  not  the  least  sanguine  of  these  pious  missionaries,  was  my 
venerable  father. 

But  soon  an  Indian  war  broke  out,  and  after  only  a  short 
residence  here  he  moved  to  a  place  near  Winchester,  in  Vir- 
ginia. Here  he  became  acquainted  with  a  Baptist  church. 
And  as  the  result  of  a  close,  impartial  examination  of  their 
faith  and  order,  he  and  his  wife  were  baptized  in  the  forty- 
eighth  year  of  his  life.     He  was  then  licensed  to  preach. 

But  soon  he  was  impressed  to  go  from  here  to  North  Caro- 
lina. Together  with  Shubael  Stearns  and  others  they  went 
to  Sandy  Creek,  where  these  with  their  wives  and  others  con- 
stituted the  Sandy  Creek  church.  It  is  said  that  he  went 
from  Virginia  to  Hughwharry  (Uwharie).  But  it  is  most 
likely  true  that  he  went  to  this  church  as  pastor  after  coming 
to  Sandy  Creek,  in  North  Carolina.    But,  having  an  itinerant 


A  History  of  the  Liberty  Baptist  Association.         39 

disposition,  lie  went  from  here  to  Abbott's  Creek,  where  the 
church  was  constituted  in  1758,  and  in  the  fifty-second  year 
of  his  age  he  was  ordained  pastor  of  the  church  by  his  broth- 
ers-in-law, Elders  Henry  Ledbetter  and  Shubael  Stearns. 
How  long  he  was  pastor  here  will  probably  never  be  known. 
His  biographer  says :  "It  was  but  a  few  years  after  his  ordi- 
nation before,  induced  by  appearances  of  increasing  useful- 
ness, he  took  an  affectionate  leave  of  his  beloved  charge  and 
settled  on  Beaver  Creek,  in  South  Carolina.  In  this  place, 
likewise,  a  large  church  was  raised  up  under  his  ministry, 
and,  till  brought  to  a  good  degree  of  maturity  in  divine 
things,  was  an  object  of  his  tender  solicitude  and  unremitting 
care." 

His  next  removal  was  to  Horse  Creek,  Georgia,  about 
fifteen  miles  north  of  Augusta.  Here  he  built  up  a  "respect- 
able church"  from  which  went  out  a  number  of  useful  min- 
isters of  the  gospel. 

On  the  first  of  January,  1771,  he  came  with  his  family, 
and  took  up  his  final  earthly  residence  at  Kioka.  The  follow- 
ing spring  the  church  here  was  formed,  and  is  famous  for 
having  furnished  material  for  several  other  churches.  Here 
he  lived  till  he  was  called  up  higher.  Few  ministers  traveled 
over  so  much  territory  as  he.     He  died  November  2,  1784. 

Just  before  he  passed  over  the  river  he  said  to  his  weeping 
companion :  "Go  on,  my  dear  wife,  to  serve  the  Lord.  Hold 
out  to  the  end.  Eternal  glory  is  before  us  !  This  night  I  shall 
probably  expire,  but  I  have  nothing  to  fear.  I  have  fought 
a  good  fight,  I  have  finished  my  course,  I  have  kept  the  faith, 
and  henceforth  there  is  laid  up  for  me  a  crown  of  righteous- 
ness. God  has  shown  me  that  He  is  my  God,  that  I  am  His 
son,  and  that  an  eternal  weight  of  glory  is  mine !" 

Then  gently  closing  his  eyes  he  cheerfully  gave  up  his  soul 
to  God.  He  was  laid  to  rest  in  the  cemetery  at  Appling  court- 
house, Georgia. 


40         A  History  of  the  Liberty  Baptist  Association. 

Elder  Drury  Sims. 

There  is  little  recorded  of  Drury  Sims.  The  first  account 
we  have  of  hirn  is  given  by  Morgan  Edwards  in  1772-'73,  who 
traveled  through  North  Carolina  in  the  years  mentioned.  He 
tells  us  that  Elder  Elnathan  Davis  had  charge  of  six  churches 
in  the  State  and  had  three  assistants.  One  of  these  was 
Drury  Sims,  who  as  sub-pastor  was  serving  Rocky  River 
church,  in  Anson  County. 

The  next  we  hear  of  him  was  at  Jersey  Settlement,  October 
16,  1784,  when  he  and  Elder  William  Hill  served  as  a  presby- 
tery in  the  constitution  of  the  church  the  second  time  at  that 
place.  He  was  one  of  the  constituent  members.  He  was 
then  called  to  the  pastoral  care  of  the  church  and  held  that 
position  about  five  years.  He  and  his  wife  were  dismissed 
by  letter  September  8,  1789 ;  but  no  intimation  is  given  as  to 
where  he  went. 

He  lived  at  an  eventful  period  in  North  Carolina  Baptist 
history — the  early  planting  of  the  truth  as  held  by  the  de- 
nomination. 

Elder  George  Wiiitefield  Pope. 

Of  the  many  noble,  consecrated  men  of  God  who  have 
lived,  toiled  and  sacrificed  for  the  establishment  of  the  truth 
as  Baptists  hold  it,  few  perhaps  did  more  in  his  day  than 
Elder  Pope.  And  after  spending  a  long  life  in  the  Master's 
service  and  long  since  gone  to  his  reward,  little  or  no  record 
has  been  made  of  such  service. 

His  life  work  was  mainly  in  Rowan  (now  Davidson) 
County,  and  adjacent  territory.  He  figured  most  conspicu- 
ously in  the  Old  Sandy  Creek  Association,  but  his  work  as 
pastor  for  more  than  thirty  years  was  with  the  old  Abbott's 
Creek  church.  Here  he  did  a  work,  the  extent  of  which  eter- 
nity alone  can  tell. 

Mr.  James  Pope  was  the  father  of  three  boys — Charles, 
George  Whitefield  and  Richard- — all  of  whom  were  born  in 


A  History  of  the  Liberty  Baptist  Association.         41 

England.  This  family  stood  connected  with  Alexander  Pope, 
the  eminent  English  poet,  who  was  born  in  London,  May  21, 
1688. 

Elder  Pope's  father  was  brought  up  in  the  Church  of  Eng- 
land, but  married  in  a  Baptist  family  of  Scotch-Irish  descent. 
There  was  much  concern  on  the  Pope  side  of  the  house  lest 
the  children  should  turn  Baptist.  This  sketch  will  tell  the 
reader  how  it  was  with  George.  It  is  most  probably  true  that 
the  family  were  great  admirers  of  Rev.  George  Whitefield,  the 
celebrated  English  divine,  who  was  born  December  16,  1714, 
and  hence  his  name. 

The  subject  of  this  sketch  was  only  six  years  old  when  his 
father  came  over  and  settled  in  Philadelphia,  where  he  died. 
After  this,  the  widow  moved  south  to  Baltimore,  where  she 
dwelt  for  a  time,  but  finally  came  down  to  what  is  now  Guil- 
ford County  and  settled  on  Pole-cat  Creek. 

When  he  was  ordained  is  not  known.  It  is  probable  that 
he  was  a  member  of  Buffalow,  an  arm  of  Abbott's  Creek 
church,  when  he  came  to  Abbott's  Creek  as  pastor. 

The  first  account  we  have  of  Elder  Pope  as  a  preacher  is 
found  in  the  oldest  records  extant  of  Abbott's  Creek  church, 
in  1783,  when  it  seems  that  they  were  commencing  with  a 
new  book,  where  his  name  is  entered  as  pastor.  About  this 
time  he  purchased  a  farm  about  midway  between  Thomasville 
and  High  Point,  one  mile  north  of  the  Southern  Railway,  on 
the  Guilford  side  of  the  county  line. 

He  wooed  and  won  the  heart  of  Miss  Mary  Hiatt.  Of  this 
union  there  were  born  six  sons  and  two  daughters,  namely, 
William,  Charles,  James,  Isaac,  Whitefield,  Phebe,  Mary  and 
Jesse.  William,  Charles  and  Jesse  became  preachers.  Wil- 
liam died  in  Terrehaute,  Indiana,  at  an  advanced  age.  Jesse 
moved  to  South  Carolina. 

Elder  Pope's  zeal  for  Baptist  principles  was  so  great  that 
it  is  related  of  him  in  his  family  devotions,  that  he  would 
pray  that  his  children,  grandchildren  and  descendants  might 


42  A  History  of  the  Liberty  Baptist  Association. 

follow  after  him  in  the  faith.  And  so  far  as  I  have  been 
able  to  learn,  his  prayers  have,  without  an  exception,  been 
answered,  but  many  of  them  hold  anti-mission  views.  I  have 
been  informed  that  all  his  children  made  a  profession  of  re- 
ligion and  joined  the  church  with  him.  But  his  daughter 
Mary  was  headstrong  and  disobedient.  On  one  occasion,  con- 
trary to  the  wish  of  her  parents,  she  ran  away  and  went  to  a 
dance.  Her  mother  went  after  and  brought  her  home.  She 
was  finally  excluded  from  the  church.  I  mention  this  only 
to  show  Elder  Pope's  views  on  dancing,  for  he  was  then  pas- 
tor of  the  church. 

Commencing  January,  1783,  he  continued  as  pastor  with- 
out any  interruption  till  September,  1813,  when  he  and  his 
wife  were  granted  letters  of  dismission.  The  last  hymn  that 
he  sung  before  leaving  the  old  church  was,  "Hark  from  the 
tombs  a  doleful  sound."  It  is  recorded  that  in  1811  the 
church  granted  him  leave  of  absence  to  go  and  preach  in  the 
"lower  part  of  the  State,"  which  was,  perhaps  near  South 
Carolina,  as  it  is  said  that  he  went  to  that  State  after  leaving 
his  old  charge  and  lived  about  four  years.  It  is  not  at  all  im- 
probable that  he  visited  his  son  Jesse  in  1811,  which  opened 
up  the  way  for  him  in  1813. 

He  was  doubtless  a  man  of  more  than  ordinary  power.  The 
principles  as  believed  and  taught  by  Baptists  very  naturally 
inculcate  liberty  of  conscience,  in  all  matters  of  religion.  He 
was  therefore  loyal  to  the  American  cause  during  the  struggle 
for  Independence.  This  naturally  enough  rendered  him  ob- 
noxious to  the  Tory  element,  who  thought  that,  inasmuch  as 
he  was  born  on  English  soil  he  ought  to  be  true  to  King 
George.  Men  (who  afterwards  were  found  to  be  Tories) 
called  at  his  house  inquiring  for  him  and  telling  his  wife  that 
they  desired  Mr.  Pope  to  meet  them  at  a  certain  school  house. 
He  met  them  promptly,  only  to  learn  that  they  intended  to 
kill  him.  He  obtained  permission  to  preach  before  them  for 
the  last  time.     In  the  delivery  of  this  sermon,  which  was  one 


A  History  of  the  Liberty  Baptist  Association.         43 

of  great  power,  some  were  convicted  and  all  were  more  or  les.s 
wrought  upon.  At  the  close  they  told  him  to  go  home  that 
they  would  never  trouble  him  again. 

He  was  not  a  poor  man,  for  he  gave  all  his  sons  a  good 
tract  of  land,  and  yet  notwithstanding  his  ability  to  do  this, 
he,  like  the  Saviour,  often  walked  to  appointments.  One  day 
walking  on  his  way  to  church  he  passed  a  man  notorious  for 
wickedness ;  the  man  called  to  him,  offering  him  a  horse  and 
saddle,  which  was  accepted.  When  he  got  back  he  returned 
them.  "No,"  said  the  wicked  man,  "as  good  a  preacher  as 
you  are  ought  not  to  walk  to  his  appointments,  and  I  now 
make  you  a  present  of  the  horse  and  saddle." 

He  was  blessed  with  a  strong  voice.  He  could  be  heard 
oftentimes  a  mile  away  delivering  a  sermon  or  singing  a  song, 
He  was  regarded  not  only  as  a  good  man,  but  was  also  a  good 
preacher  and  songster. 

Mr.  Benedict,  in  speaking  of  the  great  revival  that  swept 
over  several  States  in  the  South  like  a  great  tidal  wave  in 
1800-1803,  was  of  such  extraordinary  character  that  he  says 
of  it:  "The  above  relation  was  given  me  by  Rev.  George 
Pope,  the  pastor  of  the  church  at  Abbott's  Creek,  who  is  a 
man  of  sense  and  moderation,  and  who,  with  many  of  his 
brethren,  was  much  tried  in  his  mind  and  stood  aloof  from 
the  work  at  its  commencement,  but  it  spread  so  rapidly  and 
powerfully  that  they  soon  discovered  such  evident  marks  of 
its  being  a  genuine  work  of  grace,  notwithstanding  its  new 
and  unusual  appearances,  that  their  doubts  subsided,  and  they 
cordially  and  zealously  engaged  in  forwarding  and  promoting 
it.  Mr.  Pope,  in  the  course  of  the  revival,  baptized  about 
500  persons."  This  quotation  gives  us  at  once  a  fine  insight 
into  his  character.  He  would  not  jump  at  something  new, 
however  successful  it  might  seem  to  be,  without  investigation ; 
nor  would  he  stubbornly  refuse  to  take  hold  of  and  encourage 
it  when  satisfied  that  it  was  of  the  Lord,  notwithstanding  he 
had  at  one  time  stood  aloof  from  it. 


44         A  History  of  the  Liberty  Baptist  Association. 

When  Abbott's  Creek  church  was  a  member  of  the  Sandy 
Creek  Association  he  was  chosen  Moderator  of  that  body  at 
least  three  times. 

There  is  scarcely  a  doubt  but  that  the  thirty-one  or  more 
years  of  his  life  spent  in  the  pastorate  of  the  church  at  Ab- 
bott's Creek  was  productive  of  great  good. 

It  is  remarkable  that  Baptist  sentiment  prevails  almost  ex- 
clusively in  all  that  section  of  country,  which  never  could  have 
been  but  for  the  force  of  strong  personal  character  and  the 
faithful  presentation  and  defence  of  the  truth  at  the  hands 
of  Elder  George  Whitefield  Pope.  "And  their  works  do  fol- 
low them." 

Elder  William  Down. 

In  introducing  the  following  sketch  (from  Borum's 
Sketches  of  Tennessee  Baptist  Ministers)  it  is  proper  to  say 
that  Elder  Dowd,  like  a  few  others  whose  names  appear  in 
this  connection,  was  neither  born  nor  died  on  our  territory, 
but  being  with  our  people  at  a  time  when  men  were  greatly 
needed  because  of  the  "split"  being  forced  upon  the  denomi- 
nation, he  did  much  to  sustain  the  Baptist  cause.  He  came 
to  Davidson  from  Moore  County  a  few  years  previous  to  the 
division  in  Baptist  ranks  in  1832. 

When  that  trying  ordeal  came  he  stood,  like  a  veritable 
Gibraltar,  for  missions,  Sunday  schools ;  in  fact,  all  that 
tended  to  develop  our  people  in  their  effort  to  give  the  gospel 
to  the  world.  And  when  some  of  our  churches  had  been  rent 
he  was  on  hand  to  recognize  any  minorities  as  true  churches 
that  stood  for  what  Baptists  had  been  standing  for  before  the 
split. 

He  was  pastor  of  some  churches,  besides  beincc  instrumental 
in  the  establishment  of  New  Friendship  church,  south  of 
Winston-Salem,  1ST.  C. 

SKETCH. 

Elder  William  Dowd  was  born  in  Chatham  County,  ~N.  C, 
August  3,  1792.  His  grandfather,  Cornelius  Dowd,  was 
among  the  first  settlers  on  Deep  River.     He  was  a  native  of 


A  History  of  the  Liberty  Baptist  Association.         45 

Ireland  and  bought  a  large  landed  estate  in  Moore  and  Chat- 
ham counties  before  the  American  Revolution.  He  was  a 
man  of  powerful  frame,  and  distinguished  for  energy  and 
talent,  iiis  son,  Cornelius  Dowd,  a  soldier  of  the  Revolu- 
tion, survived  it,  and  took  an  active  and  prominent  part  in 
the  organization  of  the  State  government ;  was  a  member  of 
the  Convention  which  formed  the  first  State  Constitution, 
and  of  that  which  ratified  the  Constitution  of  the  United 
States,  and  filled  many  other  honorable  and  responsible  sta- 
tions. 

lie  married  Mary  Dickerson,  by  whom  he  had  a  large 
family  of  children,  and  the  subject  of  this  sketch  was  the 
eldest  son. 

William  Dowd  was  sent  to  the  neighborhood  county  schools, 
and  received  the  ordinary  rudiments  of  an  English  education. 
Chatham  and  the  surrounding  counties  suffered  terribly  by 
the  Revolution  and  left  the  survivors  with  nothing  but  the 
lands ;  but  he  was  a  great  reader  and  acquired  a  vast  fund  of 
knowledge  in  after  years. 

He  was  a  captain  commanding  a  company  of  infantry  in 
the  army  of  1812,  and  served  until  the  conclusion  of  a  treaty 
of  peace. 

In  the  year  1806,  when  fourteen  years  of  age,  he  embraced 
religion  and  joined  Old  Friendship  Baptist  church,  near 
Carthage,  Moore  County,  his  father  having  settled  in  the 
neighborhood  soon  after  his  marriage.  He  was  baptized  by 
old  Father  Fort,  a  veteran  soldier  of  the  Cross. 

On  the  23d  of  December,  1819,  he  was  married  to  Mrs. 
Ann  H.  Gillespie,  of  Marlborough  district,  S.  C,  and  soon 
afterwards  settled  on  his  plantation  on  Deep  River,  in  Moore 
County.  His  wife  was  not  only  a  pious,  humble,  devoted 
Christian,  but  an  enthusiastic  advocate  of  the  doctrines  of  the 
Baptist  church.  She  had  been  raised  an  Episcopalian  and 
was  baptized  by  that  celebrated  minister,  Rev.  Robert  T. 
Daniels;  she  had  been  thoroughly  educated  at  Salem,  N.  C, 
and  had  acquired  a  vast  fund  of  information  by  reading  and 


4:6         A  History  of  the  Liberty  Baptist  Association. 

study ;  she  was  one  of  the  most  brilliant  and  gifted  women  of 
her  time,  as  a  conversationalist  and  a  writer.  She  exercised 
a  powerful  influence  over  the  destiny  of  her  husband  by  aid- 
ing and_  encouraging  him  in  the  prosecution  of  his  studies. 
They  left  five  children,  several  having  died  in  infancy.  The 
living  are :  William  F.  Dowd,  of  Aberdeen,  Miss. ;  Mrs. 
A.  II.  Xunn,  of  Pine  Bluff,  Ark. ;  Mrs.  E.  W.  Witherspoon, 
of  Oxford,  Miss. ;  Dr.  A.  S.  Dowd,  of  Coahoma  County, 
Miss.,  and  Mrs.  J.  II.  Vernon,  of  Rockwall,  Texas. 

Elder  Dowd  commenced  his  ministry  about  the  year  1823. 
I  have  no  means  of  knowing  who  composed  the  presbytery 
that  ordained  him ;  he  was  ordained  by  Friendship  church, 
as  well  as  I  recollect.  He  and  his  pious  wife,  about  this 
time,  became  ardent  advocates  of  home  and  foreign  missions, 
and  of  the  establishment  of  Baptist  schools  and  colleges  for 
the  education  of  the  ministry  and  children  of  the  denomina- 
tion. They  were,  at  that  time,  in  a  very  small  minority,  and 
encountered  fierce  opposition  from  the  great  body  of  their 
brethren. 

About  the  year  1826  he  left  his  plantation  and  slaves  and 
all  that  was  necessary  to  make  life  comfortable  and  entered 
on  the  work  of  a  domestic  missionary.  He  removed  with  his 
family  to  Davidson  County,  1ST.  C,  making  this  his  head- 
quarters. I  can  only  remember  that  his  family  were  placed 
in  a  small  frame  building,  painted  red,  with  only  two  small 
rooms,  in  the  year  1827.  In  1828  he  removed  his  head- 
quarters to  a  log  house,  one  story  and  a  half  high,  and  a  single 
room  above  and  below,  in  Stokes  County,  !N".  C,  (that  was 
what  is  now  Forsyth),  surrounded  by  sedge  fields.  In  1829, 
he  again  changed  to  Waughtown,  a  small  village  of  a  dozen 
houses,  and  occupied  a  little  house  (a  few  steps  southwest  of 
George  E.  Nissen  &  Co's.  wagon  shops)  with  two  rooms. 

His  family  were  subjected  to  great  privations,  and  I  can 
remember  with  what  joyous  shouts  we  little  ones  welcomed 
the  great  plantation  wagon  which  occasionally  came  from  a 


A  History  of  the  Liberty  Baptist  Association.         47 

long  distance,  (their  former  home  on  Deep  River),  loaded 
with  good  things. 

About  the  year  1830  he  bought  a  small  farm  with  a  com- 
fortable residence,  orchards,  meadows  and  grounds,  near 
Salem,  ISF.  C.,*  and  here  he  remained  until  the  fall  of  1832. 
During  all  these  years  he  was  almost  constantly  in  the  saddle, 
traveling  winter  and  summer  over  the  northern  and  southern 
parts  of  the  State,  bringing  over  a  great  many  churches  to 
the  cause  of  Missions,  Education  and  Temperance.  He 
formed  a  great  many  new  churches,  baptizing  a  large  number 
of  members ;  I  remember  seeing  him  baptize  thirty  in  one  day. 

He  was  the  Vice-President  of  the  first  Baptist  Missionary 
Convention  which  ever  assembled  in  that  State,  at  Raleigh, 
while  his  brother,  a  celebrated  pulpit  orator  and  Baptist 
preacher,  Elder  P.  W.  Dowd,  was  the  President.  The  rec- 
ords of  the  convention  of  that  State  would  show  a  great  deal 
more  than  I  can  remember.  In  his  labors  he  was  cheered 
and  encouraged  by  his  devoted  wife,  who  esteemed  it  a  high 
privilege  to  suffer  privations  for  the  great  cause  in  which  he 
was  engaged.  I  have  met  many,  and  the  descendants  of 
others,  in  the  southwestern  States,  who  were  baptized  by  him. 

In  the  fall  of  1832,  (1833?),  he  removed  (from  near 
Salem,  N.  C),  to  Madison  County,  Tenn.,  and  bought  a  plan- 
tation eight  miles  north  of  Denmark  and  ten  miles  west  of 
Jackson,  on  the  Forked  Deer  River.  There  was  no  Mis- 
sionary Baptist  church  in  that  region,  and  a  great  many  re- 
fused them  membership  or  communion.  He  joined  the  Big 
Black  church,  (not  without  difficulty),  only  reserving  to  him- 
self the  privilege  of  contributing  to  home  and  foreign  mis- 
sions. In  a  short  time  he  was  chosen  pastor,  baptized  many 
new  members,  and  the  whole  church  became  Missionary  Bap- 
tists.    He  spent  most  of  his  time  riding  through  the  western 


*  Mr.  Elisha  Charles,  when  a  little  upward  of  eighty  years  of  age,  told  the  author 
some  fifteen  years  ago  that  he,  when  a  boy  just  grown  up,  worked  onesummerfor 
Mr.  Dowd  about  1832  or  1833,  as  well  as  he  could  recollect,  and  that  he  worked  on 
that  farm  referred  to— which  was  the  territory  now  occupied  by  what  is  known  as 
"  North  Liberty,"  now  Winston. 


48  A  History  of  the  Liberty  Baptist  Association. 

district,  then  rough  and  thinly  settled,  preaching  and  building 
up  Missionary  Baptist  churches.  He  soon  joined  with  Elder 
R.  B.  C.  Howell  and  a  few  others,  and,  as  I  remember,  held 
the  first  Missionary  Baptist  Convention  at  Nashville,  Tenn. 
He  was  elected  as  the  agent  of  the  Convention  for  the  western 
district;  he  accepted  the  hard  work  assigned  him,  and  traveled 
on  horseback  through  a  new,  rough  country,  in  all  seasons  and 
all  weather  for  several  years.  His  labors  were  greatly  blessed, 
and  at  their  termination  there  were  comparatively  few  Anti- 
Missionary  churches  left.  Elders  John  Finley,  Peter  S. 
Gayle,  James  G.  Hall,  Obediah  Dodson  and  many  others 
were  his  friends  and  active  co-operators. 

All  the  great  and  good  men  who  labored  with  him  through 
all  these  long  years  have  gone  to  the  grave.  There  are  few 
or  none  left  to  tell  of  their  privations,  toils  and  sufferings ; 
the  fierce  and  relentless  opposition  encountered  by  those  who 
cleared  the  wilderness  and  laid  the  foundation  of  the  Mis- 
sionary Baptist  church  deep  on  the  "Rock  of  Ages."  As 
agent  of  the  North  Carolina  and  Tennessee  Convention,  he  re- 
ceived twenty  dollars  per  month,  or  was  promised  that  much. 
I  suppose  there  are  no  records  of  those  days,  or  very  few. 
The  Biblical  Recorder,  published  at  Raleigh,  1ST.  C,  and  Mr. 
Howell's  paper,  at  Nashville,  might  throw  some  light,  also 
the  records  of  the  Convention. 

He  was  full  six  feet  high ;  large  frame ;  large  head,  with 
broad,  massive  forehead,  and  black  eyes,  thin  skin,  light  com- 
plexion and  very  black  hair  and  beard. 

In  the  private  circle  he  was  a  joyous,  pleasant  companion, 
with  a  never-failing  fund  of  anecdotes,  wit  and  humor ;  but 
he  possessed  great  dignity  of  character,  with  a  commanding 
presence,  and  few  ever  undertook  to  take  a  liberty  with  him. 

He  was  Moderator  of  most  of  the  Associations  of  which  he 
was  a  member ;  he  was  a  man  of  unflinching  firmness  in  his 
faith  and  opinions,  and  of  unquailing  moral  and  physical 
courage.  His  voice  was  sonorous  and  clear ;  his  sermons 
were  logical,  and  almost  every  sentence  pregnant  with  the 


A  History  of  the  Liberty  Baptist  Association.         49 

sublime  truths  of  the  Bible,  as  well  as  with  eloquent  lan- 
guage and  imagery ;  he  was  not  a  popular  declaimer  or  orator, 
but  was  frequently  very  eloquent;  he  was  a  great  organizer 
and  exercised  a  powerful  influence  over  men  and  deliberative 
assemblies.  Indeed,  he  was  a  man  of  iron  and  steel  and  be- 
longed to  the  Revolutionary  age,  and  the  pioneer  race  of  men. 

In  the  year  1837  or  1838  his  wife  and  two  of  his  children 
were  seized  with  congestive  fever,  followed  by  typhoid  fever; 
his  wife  and  oldest  son  lingered  on  the  verge  of  the  grave  for 
many  weeks,  and  his  wife  never  left  her  room  for  more  than 
twelve  months.  He  nursed  her  day  and  night.  She  recov- 
ered, but  his  whole  nervous  and  muscular  system  gave  way 
suddenly.  He  suffered  almost  constantly  with  pain  in  the 
head,  or  congestion  of  the  brain,  and  finally  a  sort  of  paralysis 
of  his  whole  system.  His  splendid  mind  and  energy  were 
gone.  He  remained  in  the  main  rational,  and  occasionally 
his  mind  was  bright  and  clear;  but  he  was  confined  to  his 
room  most  of  the  time,  and  gave  up  all  mental  excitement  or 
effort,  and  turned  over  his  business  to  others.  He  suffered 
with  very  distressing  fits  of  melancholy  and  depression. 

For  the  benefit  of  his  family,  he  removed  with  them  to 
Monroe  County,  Miss.,  in  1841,  and  spent  the  remainder  of 
his  days  with  his  children,  most  all  of  the  time  being  spent 
with  his  oldest  daughter,  Mrs.  A.  H.  ]STunn.  He  died  at 
her  house  in  1868,  aged  76  years.  After  breakfast,  he 
seemed  as  well  as  usual,  and  was  in  his  own  chair,  reading 
to  his  small  grandchildren.  His  head  fell  back,  and  the 
alarmed  children  called  their  mother,  who  ran  in  and  found 
him  dead.     He  doubtless  died  of  his  old  malady. 

The  great  feature  in  his  Christian  character  was  his  faith. 
Whatever  happened;  whatever  of  sorrow  or  misfortune  came 
upon  him,  he  always  said  the  "Lord  does  all  things  well." 
Amid  the  wrecks  of  his  mind  and  the  ruins  of  his  physical 
system,  his  faith  stood  like  a  tower,  unchanged,  unchangeable, 
sublime.     It  was  the  gift  of  God! 

4 


50         A  History  of  the  Liberty  Baptist  Association. 

Eli  Phillips. 

The  subject  of  this  sketch  never  resided  within  the  bounds 
of  this  Association,  but  inasmuch  as  he  did  mission  work  in 
this  section  under  the  direction  of  the  State  Mission  Board; 
and  as  he  was  an  active  co-laborer  with  Wm,  Dowd,  his 
brother-in-law,  in  reorganizing  or  recognizing  the  loyal  ele- 
ments of  divided  churches  which  had  been  rent  asunder  by 
the  injectment  of  the  spirit  of  rank  anti-missionism  and  too, 
was  pastor  of  Abbott's  Creek  church  after  the  "split,"  it  is 
fitting  that  this  sketch  be  placed  here  as  a  suitable  acknowl- 
edgment of  his  faithful  work  in  our  midst 

Elder  Phillips  departed  this  life  at  his  residence  in  Moore 
County,  October  28th,  1848,  in  the  64th  year  of  his  life.  He 
had  been  a  member  of  the  Baptist  church  about  45  years,  and 
25  years  an  active  minister  of  the  gospel. 

He  was  the  son  of  Mark  and  Puma  Phillips.  He  became 
seriously  impressed  about  his  soul  when  but  six  years  of  age, 
and  soon  after  experienced  a  change  of  heart,  but  did  not  join 
the  church  till  some  three  years  later.  He  often  spoke  of 
these  three  years  as  lost  and  regretted  that  he  did  not  join  as 
soon  as  converted.  Soon  after  his  baptism  he  was  elected  and 
ordained  a  deacon,  which  office  he  held  till  he  entered  the 
ministry.  As  was  common  in  his  day,  he  entered  the  sacred 
calling  with  limited  education. 

It  was  as  Sunday  school  superintendent  in  1824  and  1825 
that  the  church  discovered  his  call  to  the  work  of  the  ministry. 
He  opened  and  closed  the  school  with  prayer,  often  exhorting 
the  children  to  seek  the  new  life  in  Christ.  "Apt  to  teach" 
in  this  sphere,  led  to  his  licensure  to  preach  the  gospel.  In 
1826  or  1827  the  church  called  a  presbytery,  consisting  of 
Elders  A.  Lilly  and  IT.  Harmon,  when  he  was  fully  set  apart 
to  the  gospel  ministry. 

Besides  being  pastor  of  churches  in  Moore,  Richmond, 
Montgomery,  Davidson,  Randolph  and  Chatham  counties,  he 
did  a  great  deal  of  itinerant  preaching,  being  one  of  the  first 


A  History  of  the  Liberty  Baptist  Association.  51 

missionaries  of  the  Baptist  State  Convention  of  North  Caro- 
lina. On  his  return  home  from  a  missionary  tour  in  the 
mountains  of  North  Carolina,  he  attended  a  camp-meeting  at 
Lick  Creek  church  in  Davidson  County.  On  Sunday  he 
preached  a  sermon  of  unusual  power  from  the  parable,  "The 
Harvest  of  the  World."  Fifteen  persons,  relating  their  ex- 
periences before  the  church,  dated  their  conviction  to  this 
sermon. 

He  was  elected  Moderator  of  the  Sandy  Creek  Association 
for  many  years,  and  not  unfrequently  elected  to  preach  on 
Sunday. 

Hundreds  were  baptized  by  him  and  hundreds  were  made 
to  inquire  what  they  must  do  to  be  saved. 

Elder  Phillips  reared  a  large  family  of  children.  His 
wife  died  soon  after  he  did,  survived  by  9  children :  6  had 
preceded  them  to  the  heavenly  home.  "His  second  daughter, 
a  most  lovely  Christian,  died  while  he  was  from  home  preach- 
ing the  gospel.  Being  sent  for,  he  rode  all  night  to  get  home 
in  time  to  see  her  before  being  laid  to  rest.  A  little  son  and 
daughter  died  the  same  night  within  a  few  minutes  of  each 
other."     How  sad  was  this  experience! 

The  pen  of  eulogy  has  said :  "As  a  citizen  he  was  upright, 
benevolent  and  useful — as  a  father  and  husband,  affectionate, 
kind  and  indulgent,  and  as  a  dispenser  of  divine  truth,  faith- 
ful and  effective." 

Mr.  V.  1ST.  Seawell,  a  grandson  of  Elder  Phillips,  writing 
the  Biblical  Recorder,  said :  "The  writer  is  one  of  his  grand- 
children and  remembers  well,  when  a  small  boy,  of  standing 
by  the  dying  bed  of  his  sainted  grandfather  and  seeing  him 
breathe  his  last.  The  lamentations  of  grief  of  that  praying 
grandmother  and  other  members  of  the  family  on  that  occa- 
sion made  an  impression  on  my  young  mind  that  time  can 
not  efface.  Though  nearly  sixty  years  has  passed  since  his 
death,  visions  of  that  benevolent  and  kindly  Christian  face 
often  passes  before  me." 


52         A  History  of  the  Liberty  Baptist  Association. 

"Elder  Phillips  was  an  earnest  advocate  of  and  warm 
friend  to  missions,  education,  and  to  every  other  effort  that 
tended  to  promote  the  cause  of  godliness.  He  was  popular 
with  his  churches,  which  were  said  to  be  generally  in  a  pros- 
perous condition." 

During  his  lingering  illness,  which  lasted  several  weeks, 
his  oft  expressed  desire  was  to  dejDart  and  be  with  Christ. 

Elder  Josiah  Wiseman. 

It  is  related  that  the  Wiseman  family  came  in  the  colony 
from  New  Jersey  and  settled  in  the  Jersey  Settlement.  They 
were  noted  for  their  force  of  character  and  intellectuality. 
In  their  day  they  were  among  the  leading  citizens  of  the 
county. 

The  subject  of  our  sketch  was  born  January  29,  1783,  of 
highly  respectable  Christian  parents,  who  brought  him  up  in 
the  fear  and  admonition  of  the  Lord. 

He  became  the  subject  of  religious  impressions,  which  in- 
creased until  he  was  hopefully  converted  to  God  in  the  nine- 
teenth year  of  his  age.  He  united  with  the  Jersey  church 
and  was  baptized  July  5,  1812,  by  Elder  Bennet  Solomon. 

Amid  the  toils  and  cares  of  this  life  he  remained  a  pillar 
in  the  church  and  a  light  in  the  world. 

In  process  of  time  he  felt  a  divine  impression  to  preach  the 
gospel,  and  was  licensed  by  his  church  December,  1830. 

As  a  minister  he  increased  in  spiritual  power  and  grew  in 
wisdom  and  strength,  by  living  in  obedience  to  the  commands 
of  his  Lord. 

He  was  ordained  to  the  work  of  the  ministry  February  17, 
1833,  in  the  51st  year  of  his  age,  by  Elders  Joseph  Pickler, 
Eli  Carroll  and  William  Burch.  "  He  was  then  called  to  the 
pastorate  of  Jersey,  his  home  church,  where  he  continued  to 
discharge  the  duties  of  pastor,  with  the  exception  of  two 
years,  until  he  died,  October  18,  1844,  in  the  62d  year  of 
his  life. 


A  History  of  the  Liberty  Baptist  Association.         53 

He  was  dignified  in  his  deportment,  possessed  a  firm,  un- 
wavering mind,  and  was  persevering  in  his  undertakings. 
His  manner  of  preaching  was  plain  and  easy  to  he  understood. 
"Ye  must  be  born  again,"  was  the  doctrine  upon  which  he 
particularly  insisted ;  and  that  we,  merely  being  the  descend- 
ants of  Christian  parents,  or  even  of  Abraham,  are  not  en- 
titled to  church  privileges. 

He  was  a  faithful  minister  of  the  gospel ;  nothing  but  be- 
ing confined  to  his  bed  prevented  him  from  meeting  his  en- 
gagements and  discharging  his  Christian  duties. 

But  he  had  finished  his  course  and  the  Lord  called  him  up 
higher.  His  praise  was  not  only  in  the  church  of  which  he 
was  a  member,  but  in  all  the  churches. 

Elder  Nathan  Riley. 

His  father,  Nathan  Riley,  married  Anna  Cook.  The  sub- 
ject of  this  sketch  was  born  in  Loudon  County,  Virginia, 
from  which  place  his  parents  emigrated  to  what  is  now  David- 
son County  and  settled  on  the  head  waters  of  Tom's  Creek. 
He  was  born  October  29th,  1776.  Some  time  in  the  year 
1798  he  was  united  in  marriage  to  Miss  Sarah  Briggs.  They 
were  blessed  with  a  numerous  family  of  children — four  sons 
and  seven  daughters,  namely :  John,  Elizabeth,  Charlotte, 
Anna,  Mary,  Sarah,  Nancy,  Nathan,  William,  Rhodias  and 
Eliza. 

Of  his  early  life  we  know  little.  Possibly  he  made  a  pro- 
fession of  faith  in  early  life.  The  first  account  we  have  of 
his  religious  life  is  that  he  joined  Jersey  church  by  letter 
July  4th,  1807. 

On  the  19th  day  of  March,  1808,  Swearing  Creek  church 
(Jersey  church),  of  which  he  was  a  member,  set  off  an  arm, 
near  his  home,  which  was  named  Tom's  Creek. 

September  17th,  1811,  Nathan  Riley  was  appointed  to  se- 
cure help  to  constitute  this  arm  into  a  church,  which  was 
done  on  Sunday,  the  20th  day  of  October,  1811,  Elders  John 


54         A  History  of  the  Liberty  Baptist  Association. 

Gilbert  and  Bennet  Solomon  being  present  by  invitation. 
He  had  begun  to  preach,  and,  June  20th,  1812,  Elders 
George  Pope  and  John  Gilbert  were  invited  as  a  presbytery 
to  examine  Mr.  Riley  with  a  view  to  ordination,  on  Sunday, 
June  21st,  1812.  The  presbytery  being  satisfied  with  his 
qualification,  Elder  Pope  preached  the  sermon  from  Numbers 
27:16,  17:  "Let  the  Lord,  the  God  of  the  spirits  of  all  flesh, 
set  a  man  over  the  congregation,  which  may  go  out  before 
them,  and  which  may  go  in  before  them,  and  which  may  lead 
them  out,  and  which  may  bring  them  in ;  that  the  congrega- 
tion of  the  Lord  be  not  as  sheep  which  have  no  shepherd," 
and  then  was  solemnly  set  apart  by  the  imposition  of  hands. 
He  then  took  charge  of  the  flock  and  most  probably  continued 
with  them  till  his  death,  which  occurred  December  5th,  1827. 

There  is  no  record  in  hand  of  his  having  served  but  one 
other  church.  July  19th,  1817,  the  church  at  Tom's  Creek 
received  "a  request  from  Jersey  church  for  a  part  of  Elder 
Riley's  time,  which  was  granted."  It  seems  that  his  church 
first  joined  the  Sandy  Creek  Association  in  September,  1812, 
and  that  he  was  a  delegate  to  that  meeting.  Later  on  he  was 
sent  by  his  church  to  aid  in  the  constitution  of  Liberty  church 
as  an  arm  of  Tom's  Creek  church,  October,  1824.  He  was 
engaged  in  ministerial  work  until  the*  time  of  his  death — 
some  fifteen  or  sixteen  years.  His  funeral  sermon  was 
preached  by  a  Mr.  Hodge. 

As  preachers  were  scarce  in  his  day,  the  churches  seemed 
to  keep  their  pastors  longer  than  is  customary  now.  His 
work  is  now  done,  his  labors  ended,  he  having  passed  over 
the  river  and  resting,  as  we  trust,  "under  the  shade  of  the 
trees." 

Eldek  James  B.  Badgett. 

William  and  Sarah  Badgett  emigrated  from  Granville 
County,  1ST.  C,  to  what  is  now  Davidson  County.  The  sub- 
ject of  this  sketch,  Elder  James  B.  Badgett,  was  born  to 
them  July  3d,  1786. 


A  History  of  the  Liberty  Baptist  Association.         55 

In  the  year  1805  lie  was  united  in  marriage  to  Miss 
Jemima  Kinney,  a  daughter  of  William  Kinney,  a  Baptist 
and  Revolutionary  patriot.  She  was  a  sister  of  Deacon  Isaac 
Kinney,  a  prominent  member  late  of  Jersey  church. 

They  were  blessed  with  a  numerous  family  of  children — 
six  sons  and  four  daughters,  namely:  Charity,  Samuel,  Wil- 
son, James  B.,  Jonathan,  William  EL,  Priscilla,  Jemima, 
Jincy  and  Daniel  W. 

Elder  Badgett  reared  an  intelligent  family  of  children, 
who  made  good  citizens.  Some  of  them  were  carpenters  and 
builders.  William  H.  is  one  of  Davidson  County's  most 
prominent  citizens,  having  acted  as  Justice  of  the  Peace  for 
nearly  forty  years,  and  was  for  many  years  county  surveyor 
and  served  as  a  member  of  the  Special  Court  of  his  county 
(Davidson)  for  a  term  of  years,  before  and  after  the  Civil 
War. 

When  Elder  Badgett  was  a  young  man,  in  company  with 
some  friends,  he  made  a  remark  which  elicited  a  gentle  rebuke 
from  his  sister.  Said  she,  "Why,  Jim,  I'm  afraid  you'll 
never  get  religion."  Her  rebuke  set  him  to  thinking  about 
his  future  state  and  finally  resulted  in  his  conversion.  The 
old  records  of  his  mother  church,  (Tom's  Creek),  report  a 
revival  at  the  March  meeting,  1812.  At  the  next  meeting, 
April  18th,  James  Badgett  and  Jemima  Badgett,  with  two 
others,  were  received  for  baptism,  and  on  the  day  following, 
(Sunday,  April  19th),  they  were  baptized.  At  the  May 
meeting  he  was  chosen  clerk  of  the  church.  In  September  of 
that  year  he  represented  his  church  in  the  Sandy  Creek  As- 
sociation at  Fall  Creek  Meeting  House. 

On  March  20th,  1813,  he  unfolded  his  mind  to  the  church 
with  reference  to  exercising  his  gift  in  public.  He  was 
given  permission  "to  exercise  a  public  gift  in  the  limits  of 
the  church  or  further  with  his  brethren." 

December  18,  1813,  "James  Badgett  privileged  to  take  a 
text  as  a  foundation  to  discourse  from  and  that  he  go  into 
the  world  at  larce." 


56         A  History  of  the  Liberty  Baptist  Association. 

He  was  ordained  to  the  full  work  of  the  ministry  on  Satur- 
day, December  17th,  1814.  He  was  examined  by  the  presby- 
tery, consisting  of  Elders  John  Wilson  and  Nathan  Riley,  on 
the  day  previous,  Elder  Wilson  preached  the  ordination  ser- 
mon from  Col.  1:18.  "He  is  the  head  of  the  body,  the 
church :  who  is  the  beginning,"  etc.  He  was  installed  as  pas- 
tor of  Coggin's  Meeting  House  church  (Big  Creek?)  on  the 
first  Sunday  in  May,  1817,  when  he  took  a  letter  of  dismis- 
sion from  Tom's  Creek  church.  Besides  this  he  served 
another  church  below  Little  River.  He  also  served  Tom's 
Creek,  Lick  Creek,  and  Jersey.  I  am  satisfied  that  he  was 
pastor  at  Jersey  when  his  affliction  retired  him  from  the  work 
there.  I  learn  that  he  suffered  affliction  about  one  year  be- 
fore his  death. 

He  died  on  the  1st  day  of  October,  1827,  in  the  forty- 
second  year  of  his  useful  life ;  and  was  laid  to  rest  in  a  private 
graveyard  on  his  farm,  two  and  a  half  miles  east  of  Jackson 
Hill,  Davidson  County,  1ST.  C.  Although  he  preached  funeral 
sermons  when  called  upon  by  his  friends,  yet  he  was  opposed 
to  the  custom ;  in  consequence  of  which  no  sermon  was 
preached  in  his  memory.     Peace  to  his  ashes! 

Eldek  Eli  Cakkoll. 

Elder  Eli  Carroll  was  born  in  Orange  County,  1ST.  C,  on 
the  20th  day  of  December,  1785.  He  descended  from  Ben- 
jamin and  Nancy  Carroll.  About  the  year  1810  he  wed 
Miss  Catharine  Burrage.  The  Lord  blessed  them  with  eight 
children.  Two  of  them,  the  second  and  fifth,  were  buried  in 
earliest  infancy.  Those  that  grew  up  were,  Nancy,  Benja- 
min, Sarah,  Rebecca,  and  Catharine. 

Elder  A.  P.  Stoker  married  Rebecca.  There  is  no  record 
of  his  conversion.  The  earliest  account  we  have  of  his  Chris- 
tian life  is  that  he  was  a  delegate  to  the  Sandy  Creek  Asso- 
ciation, in  1814.  The  old  record  of  Jersey  church,  dated 
July  12th,  1817,  says  that  Lick  Creek  Church  called  for  help 
from  Jersey  to  aid  in  the  ordination  of  Eli  Carroll  to  the 


A  History  of  the  Liberty  Baptist  Association.         57 

ministry.  It  is  quite  likely  that  he  was  ordained  in  July  or 
August,  1817.  He  had  been  preaching  about  fifteen  years 
when  the  anti-mission  Baptists  sprang  off  from  the  great  body 
of  their  Baptist  brethren.  Thus,  while  a  few  shrewd  leaders 
had  prejudiced  a  faction  of  our  brethren  against  missions, 
Sunday  schools,  education,  etc.,  Elder  Carroll  was  as  true  to 
the  denomination  as  the  needle  to  the  pole.  With  unswerving 
devotion  to  the  Master's  cause,  he  stood  with  Benjamin  La- 
nier, Wm.  Burch,  Jesse  Sowell,  Wm.  Dowd,  Eli  Phillips  and 
others.  He  stood  up  right  loyally  in  the  Abbott's  Creek 
Union  Association  against  the  majority  who  had  declared, 
said  he,  "All  who  held  with  Bible  Societies,  the  Missionary 
Society  or  Sunday  Schools  to  be  out  of  their  fellowship." 

He  was  elected  Moderator  of  the  Liberty  Association  eight 
times:  1833-1840,  inclusive.  He  preached  the  introductory 
sermon  on  three  different  occasions,  1834,  '36,  '39. 

I  suppose  that  he  never  removed  his  membership  from 
Lick  Creek  church  during  his  lifetime.  It  is  quite  probable 
that  he  was  pastor  at  Lick  Creek  some  time  before  the  split, 
and  perhaps  all  the  time  up  to  1836,  which  is  the  first  year 
that  pastors  names  were  recorded. 

In  1836,  he  was  pastor  of  Lick  Creek,  Liberty  and  Hollo- 
way's  churches.  Erom  this  time  up  to  1842,  when  no  fur- 
ther mention  is  made  of  his  work,  he  was  pastor  of  the 
churches  named  and  also  Big  Creek,  and  the  last  year  at 
New  Eriendship. 

On  one  occasion  he  had  been  out  to  hear  Elder  Philip 
Snider,  an  anti-mission  preacher.  That  day  they  dined  to- 
gether. While  at  the  table  Elder  Carroll  queried  Elder 
Snider :  "Brother  Snider,  why  did  you  preach  to-day  ?" 
Elder  Snider  replied  very  complacently,  "To  feed  the  sheep." 
"You  needn't  mind  about  that,"  said  Elder  Carroll,  "they 
will  all  come  up  at  shearing  time  without  that." 

He  departed  this  life  June  22,  1846,  in  the  61st  year  of 
his  age,  and  was  buried  on  the  old  homestead,  about  two  miles 
southeast  from  Lick  Creek  church. 


58         A  History  of  the  Liberty  Baptist  Association. 

Elder  Alfred  Kinney. 

The  subject  of  this  biographical  sketch  was  the  son  of  Chris- 
tian and  Catharine  Kinney.  His  mother  was  a.  daughter  of 
Leonard  Smith  and  was  reared  on  Abbott's  Creek,  near  the 
confluence  of  that  stream  with  the  Yadkin  River.  He  was 
born  July  2,  1801.  He  chose  Miss  Elizabeth  Morris  as  his 
partner  for  life.  As  a  result  of  this  union,  ten  children  were 
born  to  them — John,  Leonard,  Margaret,  Berry,  Daniel,  Ro- 
bah,  Alfred,  Caroline,  David  and  William  Pinkney. 

The  following  inscription  is  found  on  the  slab  that  marks 
his  last  resting  place,  in  the  graveyard  at  Lick  Creek  church  i 

Rev.  Alfred  Kinney, 

Died  April  13th,  1862, 

Aged  60  yrs.  9  mos.  and  11  days. 

He  was  a  member  of  the 

Baptist  Church  34  years. 

He  was  22  vears  pastor 

of 

Lick  Creek  Church. 

He  was  baptized  on  the  fourth  Sunday  in  June,  1828,  and 
was  ordained  to  the  work  of  the  ministry  on  the  fifth  Sunday 
in  April,  1843,  which  was  only  nineteen  years  before  his 
death.  The  above  inscription  ought  to  read  nineteen  instead 
of  twenty-two,  unless  he  served  three  years  before  he  was 
ordained,  which  most  probably  he  did,  as  I  have  been  in- 
formed that  he  began  serving  the  church  in  the  capacity  of 
pastor  soon  after  he  commenced  preaching. 

The  old  minutes  say  that  he  was  pastor  at  Lick  Creek  from 
1843-1861,  inclusive — -nineteen  years. 

Lie  was  pastor  at  Llolloway's  eighteen  years,  1844-1861;  at 
ISTew  Friendship  two  years,  1848  and  1853;  at  Big  Creek, 
Montgomery  County,  three  years,  1859-1861,  besides  serv- 
ing Kendall's  and  Ebenezer  churches,  in  Stanly  County. 

Physically  Elder  Kinney  was  low  of  stature  and  heavy 
build.       When   preaching,   which   was   mainly   hortative,   he 


A  History  of  the  Liberty  Baptist  Association.         59 

seemed  to  enter  fully  into  his  sermon.  Being  very  much  in 
earnest,  he  usually  interested  his  hearers.  He  never  had  the 
good  fortune  to  secure  much  education,  but  turned  to  good 
account  what  he  did  possess.  He  attended  one  of  the  first 
sessions  of  the  Union  Meeting  of  Liberty  Association  at 
Liberty  church.  He  was  appointed  to  preach.  Lie  intro- 
duced himself  by  saying,  "You  will  not  hear  much  from  the 
onlarned  Dutchman  to-day."  An  aged  brother  who  heard 
him,  said  that  he  never  saw  a  congregation  so  completely 
under  the  control  of  the  preacher.  Elder  B.  Lanier  supposed 
that  it  was  the  best  sermon  of  his  life. 

On  another  occasion  at  the  same  church,  while  attending 
an  Association,  Elder  J.  J.  James  suggested  to  him  the  pro- 
priety of  keeping  a  dictionary  at  hand.  "Bro.  James,"  said 
he,  "I  have  the  advantage  of  you ;  when  you  want  a  word,  you 
have  to  go  to  the  dictionary  for  it;  I  just  make  one  and 
go  on." 

He  had  been  a  member  of  Lick  Creek  church  about  four 
years  when  the  split  between  the  Baptists  was  effected.  Elder 
B.  Lanier  said  that  Bro.  Kinney  went  with  the  Anti-mission 
Baptists  in  the  split.  A  year  or  two  after  the  division,  dur- 
ing a  revival  meeting,  the  door  of  the  church  was  opened  for 
the  reception  of  members ;  and  along  with  others  who  came 
forward  was  Bro.  Kinney.  Said  he,  "Brethren,  I  was  wrong, 
I  am  sorry,  I  want  to  come  back  and  be  with  you,  if  you  will 
have  me."  Of  course  he  was  received  back  into  fellowship 
and  did  faithful  work  as  long  as  he  lived. 

The  first  mention  of  his  name  in  the  Associational  record 
was  at  Holloway's  in  1833.  He  was  appointed  on  the  Com- 
mittee on  Einance.  "Well  done,  thou  good  and  faithful  ser- 
vant." 

Elder  Azariah  Williams. 

Elder  Williams  was  born,  reared  and  died  in  Davidson 
County,  North  Carolina.  Llis  residence  was  some  two  miles 
from  Lexington,  the  county  seat,  on  the  road  to  Winston- 
Salem. 


60         A  History  of  the  Liberty  Baptist  Association. 

So  far  as  I  can  learn,  lie  never  did  any  pastoral  work  out- 
side of  his  county.  He  was  received  into  Reed's  Cross  Roads 
church,  "on  a  former  petition,"  November  9,  1839.  Probably 
he  had  been  approved  for  baptism  before  the  church  was  con- 
stituted, which  event  took  place  October  12,  1839. 

It  is  recorded,  December  7,  1839,  that  he  "tendered  his  ser- 
vices to  the  church  as  pastor,  which  being  received,  is  adopted 
by  the  same."  Most  likely  he  only  offered  to  hold  religious 
services  at  their  church  meetings  till  a  pastor  could  be  had, 
for  we  find  that  on  October  9,  1841,  he  was  "granted  liberty 
to  exercise  in  public  by  exhortation."  He  was  duly  ordained 
October  13,  1844,  Elders  W.  H.  Hammer,  Richard  Jacks 
and  Samuel  Smith  serving  as  a  presbytery. 

"May  8,  1847,  Azariah  Williams  was  chosen  pastor  at 
Reed's  church  for  the  remaining  part  of  the  year."  He  was 
pastor  of  this  church  for  ten  years,  at  Marion  twelve  years, 
and  at  Pine  Meeting  House  one  year. 

In  August,  1856,  he  was  chairman  of  a  committee  to  report 
on  the  Baptist  State  Convention.  We  find  a  ringing  report 
in  support  of  the  work  being  done — sending  the  gospel  to  the 
heathen  and  the  "education  of  the  rising  ministry."  It  has 
the  ring  of  the  true  metal. 

During  the  Civil  War,  18 60-' 64,  he  was  made  President  of 
the  Bible  Society  of  Liberty  Association.  This  society  had 
for  its  object  the  procuring  and  sending  of  Bibles  to  the  sol 
diers  in  the  army. 

Elder  Williams  had  a  large  and  well-selected  library — :much 
larger  than  was  common  for  country  preachers  of  his  day. 
His  reading  was  varied  and  extensive.  In  the  delivery  of  his 
sermons  his  style  was  conversational.  He  was  said  to  be 
rather  slow  and  painstaking  in  whatever  he  did,  but  was  re- 
garded as  a  most  accurate  man.  This  all  grew  out  of  the  fact 
that  he  was  not  emotional  in  his  nature. 

He  preached  the  introductory  sermon  of  Liberty  Associa- 
tion at  Big  Creek  Church  in  1849.  He  served  as  clerk  of  the 
Association  twenty-two  years,  up  to  the  time  of  his  death,  No- 


A  History  of  the  Liberty  Baptist  Association.         61 

vember  7,  1865.  He  was  born  July  9,  1806,  and  was  there- 
fore in  his  sixtieth  year.  His  mother,  Mary  Williams,  died 
December  30,  1845. 

Mr.  Williams  was  married  to  Catharine  Allen,  December 
24,  1844,  and  as  a  result  of  this  union  ten  children  were  born 
to  them,  namely,  Robert  Franklin,  James  Allen,  Mary  Jane, 
William  McAlpin,  Charlotte  Angeline,  Adoniram,  Sallie 
Catherine,  Lugenia  Clarissa,  Charles  and  Mary.  His  wife 
died  May  10,  1865.  He  was  county  surveyor  for  several 
years.  He  was  regarded  as  an  exemplary  citizen.  He  was 
a  good  man  and  served  his  day  and  generation  well. 

Elder  William  Turner. 

This  eminent  servant  of  God  was  a  son  of  John  and  Re- 
becca Turner.  His  grandfather,  John  Paul  Turner,  emi- 
grated from  Germany.  He  was  the  youngest  but  one  of  a 
family  of  seven  children.      He  was  born  June  23,  1816. 

Early  in  life  he  became  concerned  about  his  soul.  A  re- 
vival of  religion  began,  it  is  said,  in  the  Presbyterian  church 
in  Lexington,  1ST.  C,  which  spread  to  adjacent  parts.  It  was 
during  this  season  of  refreshing  that  young  Turner's  heart 
was  touched.  His  conviction  deepened,  and  as  he  fully  real- 
ized his  lost  and  ruined  condition,  the  awful  consequences  of 
his  sins  bore  heavily  npon  him,  and  as  he  looked  up  he  thought 
within  himself,  "unclean,  unclean  in  the  sight  of  God."  But 
soon  he  was  enabled  to  trust  God  and  rejoice  in  Christ  his 
Saviour.  His  first  public  prayer  was  made  at  his  father's 
house  in  family  devotion. 

After  his  conversion  he  united  with  the  old  Jersey  church 
and  was  baptized  by  Elder  Josiah  Wiseman  in  1834.  Ir? 
1839  he  began  to  exercise  his  gifts  as  a  minister  and  in  1844 
was  ordained  to  the  full  work  of  the  gospel  ministry. 

He  was  married  to  Miss  Nancy  Laugenour,  April  23,  1851. 
There  were  born  to  them  two  children,  a  daughter  and  son, 
Phoebe  and  Thomas. 


62         A  History  of  the  Liberty  Baptist  Association. 

His  ministry  was  crowned  with  full  work.  Work  crowded 
him,  and  many  churches  would  have  called  him  could  he 
have  taken  more  work.  As  a  preacher  he  had  rare  gifts  and 
few  equals  in  point  of  ability,  and  was  therefore  always  in 
demand.  His  pastorates  averaged  longer  than  those  of  most 
ministers  in  his  day. 

Elder  Turner  loved  the  Bible.  His  loyalty  to  its  teachings 
was  perhaps  never  questioned.  Complete  obedience  to  Christ 
in  all  things  was  a  favorite  theme  with  him.  Few  ministers 
of  his  opportunity  had  the  Bible  so  completely  at  command  as 
he.  He  could  quote  with  the  utmost  precision  his  proof  texts 
— giving  book,  chapter  and  verse.  Often  he  would  introduce 
an  illustration  which  would  melt  down  his  audience  and  send 
the  truth  home  to  the  heart.  He  loved  to  preach.  Some- 
times he  would  say  in  a  semi-humorous  vein,  that  he  could 
preach  as  good  gospel  as  any  one,  but  could  not  preach  it  so 
well  as  others. 

When  in  the  meridian  of  life  and  up  to  within  a  few  years 
of  his  death  he  could  hold  vast  audiences  spell-bound,  some- 
times for  an  hour  and  at  times  his  pathos  would  move  them 
as  few  preachers  could.  This  doubtless  came  of  the  fact,  in 
part  at  least,  that  he  was  a  man  of  prayer.  At  all  his 
churches  he  had  a  place  where  he  would  go,  when  he  could, 
and  hold  communion  with  God  before  attempting  to  preach. 
He  used  to  say  that  he  could  tell  when  he  heard  one  lead  in 
public  prayer  whether  he  prayed  much  in  secret.  His  ser- 
mons were  always  well  prepared.  His  outline  was  clear  cut. 
Even  one  with  small  opportunities  could  grasp  the  truth. 

His  life  was  singularly  upright,  never  a  stain  to  mar  the 
beauty  of  his  Christian  character,  and  yet  he  was  not  perfect. 
He  was  painfully  conscious  of  his  short-comings.  No  one 
knew  it  better  than  he,  nor  felt  it  more  keenly.  He  often  re- 
marked that  he  "had  more  trouble  with  himself  than  he  had 
with  the  world  and  devil."  But  he  could  say  with  the  Apos- 
tle, "It  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in  me." 


A  History  of  the  Liberty  Baptist  Association.         63 

He  was  often  called  upon  to  preach  funeral  sermons.  In 
time  of  affliction  he  could  administer  comfort,  around  the 
fireside,  as  well  as  in  the  pulpit.  Thousands  of  aching  hearts 
have  been  soothed  by  him.  He  possessed  a  tender  and  sym- 
pathetic nature,  and  so  ever  stood  ready  to  minister  to  those 
in  trouble.  And  he  was  always  pleased  when  he  could  find 
the  sorrowing  submissive  and  trustful.  On  one  occasion,  in 
a  far  away  State,  he  talked  with  a  mother  whose  affliction 
had  been  sore.  Knowing  little  of  her,  he  asked  the  number 
of  her  children;  in  beautiful  submission,  she  replied,  "I  have 
four — two  in  this  world  and  two  in  Heaven." 

He  had  little  patience  with  a  pretended  Christian,  whose 
life  was  constantly  giving  trouble  to  the  church.  On  one  oc- 
casion one  of  his  brethren  took  him  aside  to  relate  his  troubles, 
seeking  pastoral  comfort.  The  brother,  with  tearful  eyes  and 
tremulous  voice  began :  "Bro.  Turner,  don't  you  think  that 
some  of  the  members  have  been  talking  about  me — accusing 
me  of  drinking  too  much."  Bro.  Turner,  who  was  quick  to 
detect,  did  not  wait  for  more,  but  looking  him  in  the  eye  and 
pointing  his  index  finger  in  the  brother's  face,  in  a  very  em- 
phatic manner,  said,  "Yes,  and  you  are  drunk  right  now,  too." 

During  the  last  years  of  his  life,  probably  eight  or  nine, 
he  was  so  afflicted  he  had  to  sit  on  a  high  stool  and  preach ; 
but  was  none  the  less  effective  because  of  this. 

Two  things  he  had  desired,  that  he  "might  die  in  the  har- 
ness," and  that  he  would  not  "outlive  his  usefulness."  Both 
were  granted.  When  the  last  day  came,  April  6,  1889,  he 
and  his  companion  had  driven  to  New  Friendship,  where  he 
had  preached  thirty-three  years.  It  was  a  stormy  day.  He 
held  a  short  service.  On  the  way  home  he  fell  in  his  wife's 
arms  and  expired.  He  went  to  be  with  Him  whom  he  had  so 
often  preached  to  others.  "Blessed  are  the  dead  that  die  in 
the  Lord." 


64         A  History  of  the  Liberty  Baptist  Association. 

Elder  Peter  Owen. 

Of  his  early  life  and  ancestry  nothing  is  known.  That  he 
was  brought  up  in  the  vicinity  of  Liberty  church  is  almost 
certain,  as  several  bearing  his  name  were  members  of  the 
church  there  with  him. 

Mr.  Owen  seems  to  have  been  quite  prominent  in  the  work 
in  the  early  years  of  the  Liberty  Association. 

There  is  no  record  as  to  when  he  made  a  profession  and 
joined  the  church.  The  first  account  we  have  of  him  was 
when  he  represented  Liberty  church  in  the  Abbott's  Creek 
Union  Association,  held  with  Jersey  Settlement  church  in 
1829.  Next,  he  is  a  messenger  to  the  same  body  held  with 
Mount  Tabor  church,  Randolph  County,  1832.  Mr.  Owen 
stood  with  those  who  favored  missions. 

Those  in  favor  of  missions,  Sunday  schools,  etc.,  were  in 
the  minority  and  were  ruled  out  of  the  Association.  These 
went  out  into  a  tent  and  organized  the  Liberty  Association, 
and  Peter  Owen,  together  with  Joshua  Lee  and  Philip  Copple, 
were  messengers  from  Liberty  church,  and  Mr.  Owen  was 
made  clerk  of  the  newly  formed  body,  which  office  he  held  till 
1841 — ten  years. 

The  first  account  given  of  his  call  to  the  ministry  is  the 
notice  of  licensure  in  1835.  A  little  later  on  the  church  in- 
vited a  presbytery,  consisting  of  Elders  Josiah  Wiseman  and 
Jesse  Sowell,  looking  to  his  ordination. 

After  examination  they,  on  Sunday,  December  20,  1835, 
solemnly  set  him  apart  to  the  work  of  an  evangelist. 

Judging  from  the  imperfect  records,  he  was  probably  pas- 
tor of  Liberty  church  some  three  years,  and  one  year  at 
Marion  church  before  going  west.  These  seem  to  be  the  only 
pastorates  of  Mr.  Owen  while  in  this  State. 

He  had  some  trouble  which  called  for  investigation  in  re- 
gard to  his  Christian  life,  and  from  which  he  was  partially 
exonerated,  but  which  most  probably  caused  him  to  go  to 
Tennessee,  where  it  is  said  that  he  went.  Also,  all  the  Owens 
were  "dismissed,"  and  probably  all  went  together. 


A  History  of  the  Liberty  Baptist  Association.         65 

The  last  account  we  have  of  Peter  Owen  was  that  he  at- 
tended the  Pee  Dee  Association  in  October,  1841,  and  likely 
went  west  in  the  spring  of  1842. 

Elder  Jesse  Sowell. 

No  information  is  at  hand  in  regard  to  Elder  Sowell's  early 
life  and  conversion.  It  is  probable  that  he  was  born  as  far 
back  as  the  year  1800.  He  was  a  Moore  County  man  and 
was  sent  out  as  a  minister  by  Friendship  church  in  that 
county.  It  is  quite  likely  that  he  came  up  this  way  through 
the  influence  of  Elders  Win.  Dowd  and  Eli  Phillips,  who  were 
both  members  of  that  church.  His  only  pastorate  within  the 
bounds  of  what  is  now  the  Liberty  Association  was  at  Tom's 
Creek  church.  It  was  a  little  prior  to  and  at  the  time  of  the 
split  that  he  served  this  church.  And  he  traveled  all  the  way 
from  Moore  County  to  do  this  work. 

He  was  one  of  a  presbytery  of  three  who  assisted  in  the 
constitution  of  Liberty  church  in  1829. 

The  majority  of  Tom's  Creek  church,  of  which  he  was  pas- 
tor, opposed  the  work  of  missions,  the  Baptist  State  Conven- 
tion and  other  "institutions  of  the  day."  In  the  upheaval 
which  rent  the  Abbott's  Union  Association  asunder,  Mr. 
Sowell  says  that  he  was  disowned  by  the  majority  of  the 
church  because  he  gave  one  dollar  to  missions  and  attended  the 
Baptist  State  Convention. 

There  is  no  record  of  his  life  and  work  after  the  split.  He 
must  have  removed  west,  as  many  others  did. 

Elder  William  Burch. 

Nothing  is  known  of  Elder  Burch  till  manhood,  when  we 
find  him  a  member  of  Jamestown  church.  He  was  ordained 
to  the  work  of  the  ministry  by  his  church  September  13, 
1829.  It  is  not  known  whether  he  served  any  church  or 
churches  as  pastor.  But  being  somewhat  prominent  in  his 
church  and  taking  such  a  decided  stand  against  those  who  op- 
posed the  work  of  missions,  this  notice  seems  due  him. 

5 


66         A  History  of  the  Liberty  Baptist  Association. 

When  Elder  Ashley  Swaim  was  leading  Jamestown  church 
away  from  the  work  as  it  was  being  carried  on,  Elder  Burch 
stood  out  against  it  all,  so  much  so  that  he  and  his  wife  Eoxie 
with  seven  others  were  excluded  from  the  church,  only  for  the 
reason  that  they  favored  missions,  Sunday  schools,  etc. 

He  was  a  member  of  the  presbytery  that  ordained  Josiah 
Wiseman,  February,  1833. 

Whether  he  died  in  this  section  or  removed  to  a  distant 
state  is  not  known. 

Benjamin  Lanier. 

Elder  Lanier  was  spared  to  a  ripe  old  age.  He  was  born 
and  reared  in  Davidson  county,  where  most  of  his  active  life 
was  spent.  His  birth  occurred  July  26,  1807.  In  the  lat- 
ter part  of  life  he  moved  to  Randolph  county  where  he  passed 
to  his  reward  August  5,  1893,  being  in  his  eighty-seventh 
year.  He  was  united  in  marriage  to  Miss  Anna  Stuart, 
March  16,  1828.     They  were  blessed  with  nine  children. 

Elder  Lanier  was  converted  in  March  1831  and  was  bap- 
tized by  Elder  Jesse  Sowell  into  the  fellowship  of  Tom's  Creek 
church.  Immediately  thereafter  he  felt  "woe  is  unto  me  if  I 
preach  not  the  gospel."  In  November  of  the  same  year  he 
was  licensed  to  preach.  He  was  ordained  on  the  3d  day  of 
March,  1833,  by  Elders  William  Burch  and  Eli  Carroll.  He 
was  an  ordained  minister  a  little  more  than  sixty  years. 

A  little  prior  to  the  Civil  War,  if  memory  is  not  at  fault, 
his  house  and  contents  were  burned.  He  was  so  beloved  that 
his  large  acquaintance  made  up,  it  is  said,  more  than  what  he 
had  before  the  fire.  When  the  author  was  a  mere  boy  he 
heard  Elder  Lanier  in  a  sermon,  referring  to  the  slavery  agi- 
tation say:  "There  is  to  be  one  of  bloodiest  wars  ever  known 
in  the  history  of  the  world." 

He  served  churches  in  Davidson,  Randolph,  Stanly,  Mont- 
gomery and  Richmond  counties,  besides  traveling  and  preach- 
ing much  in  other  sections.  At  Kendall's  and  Ebenezer 
churches  in  Stanly  county,  he  preached  to  each  about  twenty 


A  History  of  the  Liberty  Baptist  Association.         67 

years.  At  Tom's  Creek,  his  home  church,  he  preached  a  little 
more  than  thirty  consecutive  years.  In  this  case  it  could  not 
be  said  that  a  prophet  was  without  honor  save  in  his  own 
country  and  among  his  own  kin. 

He  was  Moderator  of  the  Liberty  Association  seventeen 
years  at  different  times.  His  brethren  always  delighted  to 
honor  him  with  their  confidence  and  esteem. 

His  opportunity  for  an  education  was  meagre  indeed;  six 
months  would  probably  include  the  whole  time  he  spent  in 
school.  And  with  this  short  time  spent  in  school,  he  taught 
two  schools  in  early  life. 

He  was  not  regarded  as  a  big  preacher,  but  averaged  well 
with  the  preachers  in  his  day.  Our  churches  were  always 
glad  when  his  services  could  be  procured.  And  he  served 
some  of  the  very  best  country  churches  in  his  day.  Those 
who  knew  him  best  had  unbounded  confidence  in  his  Christian 
life. 

As  a  funeral  preacher  he  was  greatly  in  demand.  He  was 
quite  often  called  upon  by  people  of  other  faiths  to  preach 
the  funeral  sermons  of  their  dead. 

Perhaps  few  ministers  did  so  much  preaching  and  received 
so  little  pay.  The  churches  did  not  know  their  duty  to  their 
pastor  and  he  did  not  teach  them  the  duty  enjoined  by  the 
JSTew  Testament,  consequently  both  pastor  and  people  were 
worse  off  because  of  not  discharging  this  heaven-imposed  duty. 
He  tilled  his  farm  for  a  living,  while  the  churches  to  which 
he  preached  were  well  able  to  have  sustained  him. 

Some  of  his  churches  were  long  distances  from  home,  which 
had  to  be  made  on  horseback.  Most  of  his  preparation  was 
made  reading  his  Bible  at  night,  by  a  pine  knot  light  after 
ploughing  all  day. 

He  was  not  regarded  as  having  much  evangelistic  power 
as  a  preacher,  but  as  he  told  the  old,  old  story  of  the  Cross  in 
his  plain  simple  way,  multitudes  have  been  melted  to  tears 
and  made  to  rejoice  in  God  their  Savior. 


68         A  History  of  the  Liberty  Baptist  Association. 

The  author  never  can  forget  the  bright,  beautiful  Sunday 
morning  as  he  sat  on  the  outskirts  of  the  congregation,  a  re- 
spectful, but  careless  hearer,  as  the  man  of  God  delivered 
faithfully  and  tenderly  the  heaven-sent  message  that  touched 
the  heart  and  eventually  led  him  to  Christ. 

The  memory  of  Elder  Lanier  will  ever  be  precious  to  those 

who  had  the  good  fortune  to  hang  upon  his  messages  of  love 

and  truth.     He  was  a  ripe  Christian.    His  future  was  bright, 

he  looked  upward  into  a  cloudless  sky.     Often  during  his 

confinement  he  spoke  of  death ;  and  while  he  was  willing  to 

wait,  he  longed  to  be  released  from  the  flesh  and  be  with  his 

Redeemer  whom  he  had  long  preached  so  lovingly  to  others. 

"  Asleep  in  Jesus,  blessed  sleep, 
From  which  none  ever  wakes  to  weep." 

W.  H.  Hamneb. 

Elder  William  Henly  ITamner  was  born  in  Albemarle 
county,  Va.,  November  8,  1808.  His  death  occurred  Sept. 
6,  1896,  and  he  was  therefore  in  his  88th  year  at  the  time 
of  his  death. 

At  what  age  he  exercised  faith  in  Christ  or  joined  the 
church  is  not  known.  At  the  time  of  his  ordination  to  the 
gospel  ministry  he  was  a  member  of  Fork  church,  Davie  coun- 
ty, 1ST.  C.  This  church  invited  Elders  Peter  Owen  and  Bar- 
ton Roby  to  sit  as  a  presbytery  to  examine  Mr.  Hamner  as  to 
his  qualifications  for  the  great  work  to  which  he  felt  a  divine 
call.  His  qualifications  appearing  to  the  satisfaction  of  the 
presbytery,  he  was  solemnly  set  apart  on  the  30th  day  of 
June,  1841.  The  first  text  from  which  he  ever  discoursed 
was,  "I  speak  as  unto  wise  men,  judge  ye  what  I  say." 

After  his  ordination  he  served  Fork  church  1841-1844; 
Reed's  X  Roads  1843;  Abbott's  Creek,  1844-1845;  Marion, 
1869-1877  inclusive. 

As  his  time  was  not  all  engaged  in  the  ministry,  he  worked 
at  his  trade,  that  of  saddle  and  harness  making.  He  was  an 
honest  workman.  It  is  believed  that  he  never  palmed  off  a 
piece  of  shoddy  work  in  his  life. 


A  History  of  the  Liberty  Baptist  Association.         69 

He  was  a  man  of  robust  character.  His  opportunities  for 
an  education  were  quite  limited.  Had  he  been  educated  he 
would  have  been  an  intellectual  giant.  Few  men  of  his  ad- 
vantages were  his  equal  in  the  knowledge  of  the  Bible.  He 
delighted  in  discussing  knotty  questions  in  theology.  He 
feared  to  measure  swords  with  no  man.  Some  of  his  breth- 
ren thought  him  to  be  hyper-Calvinistic  in  his  views  on  the 
doctrine  of  election;  this  was  probably  because  that  they  did 
not  understand  it  as  he  did. 

Aaron  Yaebrotjgh. 

The  subject  of  this  sketch  was  born  and  reared  in  what 
is  now  Davidson  county,  North  Carolina.  His  birth  occurred 
October  5,  1813. 

He  was  married  to  Miss  Elizabeth  Wommack,  February 
4,  1834.     There  were  born  to  them  thirteen  children. 

At  just  what  age  he  made  a  profession  of  religion  and 
joined  the  church  could  not  be  ascertained,  but  probably  about 
majority. 

He  was  chosen  a  deacon  of  Reed's  X  Roads  church  March, 
1843,  and  was  licensed  to  preach  in  July,  1853.  A  presby- 
tery consisting  of  Elders  Azariah  Williams  and  S.  W.  Hower- 
ton  was  called,  who  examined  and  ordained  him  to  the  full 
work  of  the  ministry  June,  1862. 

During  his  ministerial  life  he  was  pastor  of  four  churches, 
as  follows:  Pine  Meeting  House,  1862-63-64;  Holloway's, 
1863-64;  Reed's  X  Roads,  1866-67  and  '69;  Marion,  1868. 

He  lived  to  a  good  old  age,  departing  this  life  December  30, 
1897,  in  the  85th  year  of  his  life. 


70         A  History  of  the  Liberty  Baptist  Association. 

CHAPTER  X. 

Churches  Now  in  Co-operation  With  the  Association. 

1.  Jersey. 

2.  Abbott's  Creek. 

3.  Lick  Creek. 

4.  Hollo  way's. 

5.  Liberty. 

6.  New  Friendship. 

7.  Reed's  Cross  Roads. 

8.  Pine  Meeting  House. 

9.  .  Thomasville. 

10.  Pierce's  Chapel — now  Jackson's  Creek. 

11.  Marion. 

12.  Lexington. 

13.  I  Oak  Hill. 

14.  Summerville. 

15.  Denton. 

16.  Orphanage  Church. 

17.  Rich  Fork. 

18.  Piney  Grove — now  Wallburg. 

19.  Stoner's  Grove. 

20.  Taylor's  Grove. 

21.  Mt.  Lebanon. 

22.  Center  Cross. 

23.  Maple  Springs. 

24.  Huldah. 

25.  Gravel  Hill. 

26.  Asheboro. 

/  Jersey. 

We  have  account  of  Baptist  preaching  here  at  the  "Jersey 
Settlement"  a  short  time — in  the  same  year — before  the  con- 
stitution of  the  old  Sandy  Creek  church,  which  took  place 
November  22,  1755.       Just  how  soon  Baptists  were  on  the 


A  History  of  the  Liberty  Baptist  Association.         71 

ground  can  not  now  be  known.  There  is  scarcely  room  for  a 
doubt  that  they  came  with  the  very  first  settlers  from  New 
Jersey,  if,  indeed,  they  were  not  here  before  the  colony  came 
from  that  state. 

Before  we  can  enter  into  the  details  of  the  history  of  the 
church  it  will  prove  interesting  to  consider  the 

Colony  Fbom  ISTew  Jersey. 

Some  time  previous  to  1755,  probably  not  many  years,  a 
colony  from  the  State  of  New  Jersey  came  down  here  and 
settled  in  what  was  then  Rowan  county,  now  Davidson,  on 
the  Yadkin  river  and  mainly  on  the  south  side  of  the  Southern 
railway. 

There  is  much  of  absorbing  interest  connected  with  this 
"Settlement," 

It  must  have  been  a  fine  country  indeed  that  invited  the 
colony  to  leave  the  old  settled  state  and  come  down  here  and 
settle  among  tribes  of  hostile  Indians. 

What  it  must  have  been  when  the  colony  came  is  described 
by  Lawson  in  his  history  of  North  Carolina.  He  made  a 
journey  from  Charleston,  S.  C,  to  Pamlico  Sound,  in  North 
Carolina,  in  the  year  1701.  In  this  route  he  crossed  the  Yad- 
kin at  "Trading  Ford."  He  calls  the  Yadkin  the  "Sapona 
river."  He  also  tells  us  that  there  was  an  Indian  town  just 
below  the  ford,  which  is  on  the  famous  "Jersey  lands."  He 
says:  "Coming  that  day  about  thirty  miles,  we  reached  the 
fertile  and  pleasant  banks  of  Sapona  (Yadkin)  river  whereon 
stands  the  Indian  town  and  fort ;  nor  could  all  Europe  afford 
a  pleasanter  stream.  *  *  *  One  side  of  the  river  is  hemmed 
in  with  mountainy  ground,  the  other  side  (Jersey  lands)  as 
rich  a  soil  to  the  eye  of  a  knowing  person  with  us  as  any  this 
western  world  can  afford." 

The  ancient  and  celebrated  "Trading  Path"  (leading  to 
Trading  Ford)  extending  from  Virginia  to  the  Catawbas  and 
other  tribes  of  Southern  Indians  was  just  north  of  the  section 
of  which  we  write.    It  is  not  improbable  that  the  people  com- 


72         A  History  of  the  Liberty  Baptist  Association. 

posing  this  colony  had  learned  of  the  beauty  and  fertility  of 
this  section  from  traders  who  came  down  here  from  the  states 
north  of  us. 

Those  who  know  this  section  now,  fine  indeed,  can  only 
imagine  what  it  must  have  been  when  its  soil  and  forests  were 
in  their  virgin  state.  And  we  can  somewhat  understand  why 
these  people  would  leave  their  native  state  and  come  down  here 
— 800  miles,  where  they  would  be  subjected  more  or  less  to 
tribes  of  hostile  Indians. 

Much  time  has  been  spent  in  correspondence  with  parties 
in  New  Jersey  trying  to  ascertain  when  the  colony  left  there, 
how  many  composed  it,  and  how  many  of  them  were  Baptists ; 
but  there  seems  to  be  no  record  concerning  their  emigration, 
either  in  religious  or  secular  history.  The  best  historians 
know  nothing  of  the  early  movements  of  the  colony.  We 
know  that  Benjamin  Miller  preached  here  in  1755.  Elder 
S.  J.  Yerkes,  pastor  at  Plainfield,  N.  J.,  offers  the  following 
plausible  suggestion:  "The  Scotch  Plains  (Baptist)  church 
was  organized  in  1747.  The  first  pastor  of  the  church  was 
Benjamin  Miller,  who  remained  with  the  church  until  his 
death  in  1781.  During  his  pastorate,  the  party  referred  to 
in  your  letter  must  have  left  New  Jersey.  Now,  supposing 
they  were  members  of  his  church,  it  is  not  unlikely  that  he 
accompanied  or  followed  them  for  the  purpose  of  organizing 
them  into  a  church." 

We  quote  some  of  the  names  of  the  parties  who  came,  as 
they  have  been  handed  down :  They  are  the  McKoys,  Mer- 
rills, McGuires,  Smiths,  Moores,  Ellises,  Marches,  Haydens, 
Wisemans,  Tranthams,  and  many  others.  The  late  Gov. 
Ellis  of  this  state,  we  are  told,  had  his  ancestry  in  this  colony. 

There  are  strong  reasons  for  believing  that  there  were  Bap- 
tists in  the  colony  and  that  Benjamin  Miller  had  been  asked 
to  visit  and  preach  to  them.  And  it  is  highly  probable  that 
the  Philadelphia  Association  had  been  informed  of  the  ex- 
istence of  Baptists  here.     Note  the  following  quotation: 


A  History  of  the  Liberty  Baptist  Association.         73 

"Appointed,  that  one  ministering  brother  from  the  Jerseys, 
and  one  from  Pennsylvania,  visit  North  Carolina."  But  this 
was  agreed  to  in  October,  1755.  It  seems  that  Benjamin 
Miller  was  here  earlier  still.  Here  follows,  perhaps,  the  very 
earliest  printed  record  of  Baptist  preaching  at  "Jersey  Set- 
tlement." 

"On  Wednesday,  Sept.  3d  (1755),  he  set  out  for  the  Yad- 
kin (Jersey  church).  Next  morning  came  to  Henry  Sloan's 
at  the  Yadkin  Ford  (Trading  Ford),  near  the  church,  where 
I  was  kindly  entertained  till  Sabbath,  rode  to  the  meeting- 
house and  preached  to  a  small  congregation.  Here  there  ap- 
pears to  have  been  a  congregation  of  some  strength  that  had 
a  meeting  house,  but  had  become  divided.  Many  adhere  to 
the  Baptists  that  were  before  wavering,  and  several  that  pro- 
fessed themselves  to  be  Presbyterians ;  so  that  very  few  at 
present  join  heartily  for  our  ministers,  and  will  in  a  little 
time,  if  God  prevent  not,  be  too  weak  either  to  call  or  sup- 
plicate for  a  faithful  minister.  O  may  the  good  Lord,  who 
can  bring  order  out  of  confusion,  and  call  things  that  are  not 
as  though  they  were,  visit  this  people !  One  cause  of  the 
divisions  in  this  congregation  arose  from  the  labors  of  a  Bap- 
tist minister  among  them  by  the  name  of  Miller."  x 

The  author,  Mr.  Foote,  is  writing  for  Presbyterians  and 
mentions  the  Baptists  only  incidentally.  A  little  later  on 
he  wrote  as  follows : 

"After  visiting  Second  Creek,  and  preaching  at  Captain 
Hampton's,  he  passed  on  to  the  Yadkin,  and  having  crossed 
it  with  difficulty,  he  lodged  with  his  former  host,  Mr.  Sloan, 
preached  in  'the  meeting  house'  on  the  second  Sabbath  of 
January,  the  11th  day  (1756),  in  company  with  a  Mr.  Mil- 
ler, the  Baptist  minister  from  Jersey,  of  whom  as  a  Christian 
man  he  speaks  favorably."  2 

This  is  all  the  information  in  hand  concerning  Benjamin 
Miller's  work  here.     In  the  above  we  find  that  there  was  a 

1  Foote's  Sketches  of  North  Carolina,  p.  167. 
2Foote's  Sketches  of  North  Carolina,  p.  171. 


74         A  History  of  the  Liberty  Baptist  Association. 

"meeting  house,"  but  it  is  not  stated  that  there  was  a  Baptist 
church  constituted — -it  does  not  seem  that  there  was  one  as 
yet,  A  short  time  before  this  John  Gano  was  converted  and 
tried  to  be  a  Presbyterian.  In  his  research  after  truth  he 
met  Benjamin  Miller,  the  pastor  of  Scotch  Plains  Baptist 
church  in  New  Jersey,  who  induced  him  to  take  the  New 
Testament  on  the  mode  and  subjects  of  baptism.  In  a  short 
time  he  joined  the  Baptists.  Feeling  before  this  a  call  to  the 
ministry,  he  now  entered  with  all  his  might. 

Having  been  with  Mr.  Miller,  and  learning  of  the  work  in 
this  part  of  North  Carolina,  he  at  once  decided  to  visit  the 
"Jersey  Settlement"  on  his  way  to  South  Carolina. 

Soon  after  his  return  home,  he  says :  "I  was  induced  to 
engage  in  a  second  journey.  I  therefore  set  out,  and,  when 
I  arrived  at  the  Yadkin,  in  North  Carolina,  I  was  strongly 
solicited  to  move  among  them.  They  sent  two  messengers  to 
my  church  to  give  me  up." 

He  says  further  on:  UI  called  a  church  meeting  to  give  the 
church  at  Yadkin  an  opportunity  to  present  their  message, 
which  they  did,  and  used  all  their  influence  with  the  church 
to  no  apparent  success."  But  afterwards  they  reconsidered 
it  and  left  it  all  with  Mr.  Gano,  who  decided  at  once  that  he 
ought  to  go.  "I  at  length  took  leave  of  the  church  and  my 
friends,  and  started  on  a  long,  expensive  and  tedious  jour- 
ney; and,  through  the  goodness  of  God,  arrived  there  in 
about  five  weeks,  after  traveling  about  eight  hundred  miles. 
We  met  with  a  favorable  reception  from  the  people,  and  Col. 
G.  Smith  received  us  in  his  house,  where  we  continued  until 
I  built  a  house.  The  people  met,  and  determined  on  building 
a  meeting  house,  which  was  completed  in  a  few  months. 
As  there  was  no  other  place  of  worship  near,  and  there  was 
a  great  collection  of  inhabitants  of  different  denominations, 
they  all  attended,  and  it  became  generally  united.  In  order 
that  all  might  be  concerned  upon  necessary  occasions,  we 
appointed  a  board  of  trustees,  some  of  each  denomination. 


A  History  of  the  Liberty  Baptist  Association.         75 

They  continued  to  be  united  while  I  remained  there,  which 
was  about  two  years  and  a  half.  Before  I  left  the  place,  a 
Baptist  church  was  constituted  and  many  additions  made  to 
it.  During  my  residence  in  this  place,  we  were  blest  with 
another  son,  who  was  born  Nov.  11,  1758.  *  *  The  rea- 
son of  my  leaving  this  place  was  the  war  with  the  Cherokee 
Indians.  I  had  a  captain's  commission  from  the  governor; 
but  there  being  no  immediate  call  for  my  services,  and  my 
family  being  much  exposed,  I  concluded  it  was  expedient  to 
move  back  to  New  Jersey.  I  therefore  resigned  my  commis- 
sion and  left  this  place,  under  the  protection  of  a  kind  Provi- 
dence, arrived  at  my  father-in-law's,  at  Elizabeth-Town,  with 
my  wife  and  two  children,  after  being  absent  two  years."  3 

The  Constitution  of  the  Church. 

There  is  some  little  confusion  as  to  the  exact  time  when  the 
church  was  actually  constituted.  It  arises  from  what  Mr. 
Gano  says  above  and  the  quotation  which  follows:  "Soon 
after  he  returned  from  this  excursion,  (his  second  tour  South) 
he  was  invited  by  an  infant  church  in  North  Carolina  which 
he  had  raised  up  in  a  place  called  the  Jersey  Settlement,  to 
remove  and  become  its  pastor." 

Mr.  Benedict  says :  "He  was  invited  by  an  infant  church 
in  North  Carolina  to  become  its  pastor."  But  Mr.  Gano  says, 
writing  of  his  residence  here  and  before  he  returned  to  New 
Jersey:  "Before  I  left  the  place,  a  Baptist  church  was  con- 
stituted and  many  additions  made  to  it."  It  is  quite  probable, 
owing  to  the  fact  that  there  were  but  few  churches  in  the 
state  at  that  time  and  Mr.  Miller  having  just  been  among 
them,  that  the  Baptists  here  had,  as  suggested  above,  come 
from  Plainfield,  N.  J.,  and  were  recognized  as  an  "arm"  4  by 
the  mother  church,  and  exercised  all  the  prerogatives  of  a 
church.     It  may  be  that  it  was  an  arm  referred  to  by  Mr. 

3  Biographical  Memoirs  of  the  late  Rev.  John  Gano,  written  principally 
by  himself. 

4  A  few  of  the  old  records  speak  of  arms  as  churches.  They  did  all  the 
work,  that  was  done  by  regularly  constituted  churches. 


76         A  History  of  the  Liberty  Baptist  Association. 

Benedict  as  a  church.  Mr.  Gano  says  he  was  here  about  two 
years  and  a  half.  And  as  his  second  son  was  born  Nov.  11, 
1758,  it  is  not  probable  that  he  returned  to  New  Jersey  be- 
fore the  spring  of  1759,  so  that  it  seems  he  must  have  come 
to  North  Carolina  in  the  fall  of  1756.  The  church  was  con- 
stituted during  his  sojourn  here — most  probably 

During  the  Year  1757.  5 

He  gives  in  his  Autobiography  the  following:  "The  rea- 
son of  my  leaving  this  place,  was,  the  war  with  the  Cherokee 
Indians."  And  as  the  church  and  community  was  probably 
menaced  by  the  Indians — so  much  so,  that  Mr.  Gano  felt 
that  the  safety  of  his  family  demanded  that  he  return  to  New 
Jersey ;  it  is  a  reasonable  presumption  that  the  organization 
never  had  another  pastor — admitting  this,  in  connection  with 
the  unfavorable  surroundings,  it  is  supposed  that  they  did 
not  hold  together  many  years.  6 

Morgan  Edwards,  writing  in  1772-73  and  speaking  of  the 
formation  of  Shallow  Ford's  church,  says :  It  "began  with  a 
few  from  Little  River,  (and)  the  remains  of  Jersey  Settle- 
ment church."     It  is  a  source  of  regret  that  a  church,  start- 

5 It  is  worth  while  to  note  that  Jersey  church  was  enrolled  in  the 
Charleston,  South  Carolina,  Association  in  1759,  and  that  the  date  of  its 
constitution  given  as  1755.  This  last  da  e  of  its  constitution  is  evidently 
a  mistake.  The  author  inclines  to  Mr.  Gano's  statement  as  he  was  the 
pastor  in  charge  at  the  time  of  its  constitution.  He  came  there  it  seems 
in  the  fall  of  1756.  He  remained  there,  says  he,  about  two  years  and  a 
half,  and  during  this  time,  he  says,  the  church  was  constituted.  Re- 
search has  led  to  the  conclusion  that  there  was  an  "arm,"  which  was 
called  a  church,  before  Mr.  Gano  ever  came.  Some  of  the  old  records 
speak  of  churches,  which  were  only  "arms,"  and  afterwards  constituted 
as  churches.  Light  is  thrown  upon  the  subject  by  a  quotation  from 
Scrapie's  History  of  Virginia  Baptists.  Referring  to  the  same  subject  the 
author  says:  "We  are  not  to  look  for  regularity  and  method  among  a 
people  whose  only  study  was  the  prosperity  of  vital  godliness.  No 
church  had  been  regularly  constituted  in  Virginia  at  the  time  of  either  of 
these  Associations."  Possibly  Jersey  was  set  up  as  an  arm  in  1755,  when 
mention  is  made  of  Benjamin  Miller  having  be  n  there  that  year. 

6  After  going  over  the  ground  again  and  again,  and  studying  the  sub- 
ject as  thoroughly  as  possible,  I  have  no  doubt,  but  after  Mr.  Gano  left, 
they  never  had  another  pastor,  the  records  were  destroyed  or  carried  off, 
and  the  church,  which  seems  to  have  been  quite  a  strong  one,  finally 
scattered  and  became  extinct,  and  that  the  organization  in  October,1784, 
was  probably  constituted  out  of  members  who  were  in  the  first  organiza- 
tion and  their  descendants. 


A  History  of  the  Liberty  Baptist  Association.         77 

ing  so  early  in  our  denominational  history  in  the  State  with 
a  favorable  following — for  it  seems  that  the  community  was 
largely  Baptistic — should  come  to  such  an  untimely  end. 
But,  though  the  organization  seems  to  have  passed  out  of 
existence,  yet  we  have  abundant  reason  to  believe  that  Bap- 
tist principles  did  not  cease  to  live  on  in  the  conimunity. 
While  the  first  organization  did  not  remain  intact,  the  prin- 
ciples implanted  by  Messrs.  Miller  and  Gano  lived  on.  They 
were  so  strong,  that  ere  long  they  were  destined  to  take  shape 
in  re-organization.  From  some  cause,  the  other  denomina- 
tions— the  Presbyterians  and  Episcopalians — never  did 
rally. 

It  must  have  been  some  twenty-five  years  between  the  time 
when  John  Gano  left  them  and  the  constitution  of  the  pres- 
ent church.  We  have  shown  that  the  church  which  was  first 
constituted,  about  1757,  finally  disbanded,  and  the  "remains" 
were  merged  into  Shallow  Fords  church. 

Date  of  Constitution  of  Present  Church,  October 
16th,  1784. 

It  is  most  likely  true  that  the  scattered  tribe  got  together 
and  invited  Elders  Drury  Sims  and  William  Hill  to  sit  with 
them  and  recognize  the  newly  constituted  body,  which  was 
done  on  the  date  given  above,  and  was  styled  "The  Church 
of  Christ  at  the  Jersey  Settlement  Meeting  House." 

It  began  with  a  membership  of  fourteen,  including  the 
pastor.  Drury  Sims  was  installed  as  pastor  at  the  time  of 
its  constitution,  and  continued  with  them  a  little  more  than 
five  years. 

The  church  was  then  without  a  pastor  for  some  three  years. 
Thomas  Durham,  a  young  married  man  in  the  prime  of  life, 
had  recently  moved  his  membership  here.  He  felt  called  to 
the  ministry,  and  was  accordingly  ordained  as  pastor  of  this 
church  in  January,  1793.  Soon  he  gave  the  church  three 
Sundays  of  his  time.  rTo  mention  is  made  of  his  salary  fur- 
ther than  in  1795  the  church  "agreed  to  make  up  money 


78         A  History  of  the  Liberty  Baptist  Association. 

i enough  to  purchase  a  negro  to  support  Brother  Durham." 
It  is  most  likely  that  this  negro  was  to  take  Bro.  Durham's 
place  on  the  farm,  so  as  to  "unloose  his  hands."  And  this 
Was,  most  likely,  all  that  he  got  for  preaching  three-fourths  of 
his  time  to  the  church. 

The  records  are  not  clear  and  definite  in  their  statements, 
but  it  appears  that  he  remained  with  them  as  pastor  until 
October,  1812.  Again  they  seem  to  have  been  pastorless  until 
July,  1817,  when  Elder  Nathan  Riley  of  Tom's  Creek  church 
was  called  to  the  pastoral  relation.  He  was  succeeded  by 
Elder  James  B.  Badgett,  who  died  in  1827.  The  church  then 
extended  an  "unanimous"  call  to  Elder  William  Dowd  in 
June,  1827,  who  served  the  church  till  1833.  He  was  fol- 
lowed by  Josiah  Wiseman,  who  was  ordained  to  the  pastoral 
oversight  of  this  church  in  February,  1833,  in  his  fifty-first 
year.  He  served  the  church  till  his  death  in  October,  1844, 
with  the  exception  of  two  years,  which  were  occupied  by  Elder 
Paul  Phifer.  Since  then,  the  following  ministers  have 
served  as  pastors,  viz :  Wm.  Turner,  Amos  Weaver,  E.  Alli- 
son, J.  B.  Richardson,  J.  B.  Boone,  J.  H.  Booth,  S.  H. 
Thompson,  Henry  Sheets,  Thomas  Carrick,  W.  IT.  Rich,  and 
John  R.  Miller.  S.  D.  Swaim  has  just  begun  work  (1906) 
with  this  church. 

Three  of  the  above  named  pastors,  Allison,  Boone  and 
Booth,  were  with  them  only  one  year  each.  The  late  venerable 
Wm.  Turner  preached  by  far  the  longest  of  any  one  pastor — 
he  having  preached  there  twenty-six  years  in  all — at  three 
different  calls. 

This  church  reached  out  to  help  destitute  neighborhoods. 
They  had  five  or  six  points  where  they  held  services,  as  arms 
of  the  church. 

On  May  2,  1794,  the  church  fixed  the  places  of  preaching 
for  the  year.  Meeting  stands  at  this  place  as  usual  the  first 
in  every  month,  the  second  in  each  month  at  Bro.  Owen's  and 
the  second  in  the  next  month  at  Bro.  Sscrivner's,  the  fourth 


A  History  of  the  Liberty  Baptist  Association.         79 

in  the  month  at  the  new  meeting  house  near  Bro.  Reed's 
(Reed's  X  Roads.)  At  Holloway's  early  in  1796,  and  still 
another  at  Tom's  Creek  in  1808. 

About  1797-98  they  seem  to  have  been  without  a  house, 
as  they  met  for  worship  with  the  arms  of  the  church.  They 
met  occasionally  at  the  Jersey  Settlement  place  and  discussed 
the  building  of  a  house.  The  Yadkin  Association  met  with 
this  church  in  October,  1799,  and  they  held  the  session  with 
the  arm  at  Holloway's  that  year.  They,  however,  got  their 
new  house  in  the  year  1800,  when  they  discontinued  meeting 
(only  on  particular  occasions)  at  these  other  points. 

This  church  at  first  united  with  the  Charleston  Associa- 
tion and  continued  there  a  few  years— perhaps  till  the  organ- 
ization was  merged  in  the  Shallow  Ford's  church. 

After  the  organization  of  the  church  in  1784,  it  is  almost 
certain  that  it  united  with  the  Yadkin  Association  in  its  first 
session,  October  13,  1786,  at  Petty's  Meeting  House,  Surry 
county,  N".  C. 

A  list  composing  this  body  was  not  made  till  1791,  when 
we  find  Jersey  enrolled.  She  remained  in  that  body  till 
August,  1818,  when  we  find  this  record:  "The  church  unani- 
mously petitioned  the  Yadkin  Association  for  a  letter  of  dis- 
mission." This  change  is  accounted  for  on  the  ground  that 
the  Pee  Dee  Association  had  just  been  formed  (October  19-21, 
1816)  of  all  the  churches  belonging  to  the  Sandy  Creek  As- 
sociation on  the  Southwest  side  of  Deep  River.  7 

This  being  more  convenient,  she  decided  to  unite  with 
this  body.  "With  it  she  worked  till  the  Abbott's  Creek  Union 
Association  was  formed  at  Liberty  Meeting  House,  in  David- 
son county,  N".  C,  on  Saturday  before  the  second  Sunday  in 
November,  1825.  With  this  body  she  cast  her  lot  and  labored 
for  the  Master's  cause  till  September,  1832,  when  the  Asso- 
ciation divided,  a  majority  of  the  churches  going  into  Hard- 

TThis  is  to  suggest,  that  the  strongest  reason  was  that  the  Old  Yadkin 
Association  was  Regular  and  the  Sandy  Creek  was  of  the  Separale  order, 
which  bodies  at  that  date  had  little  intercourse  with  each  other. 


80         A  History  of  the  Liberty  Baptist  Association. 

shellism.  But  Jersey  was  not  one  of  them.  She,  with  six 
other  churches,  remained  loyal  to  the  Lord's  work.  So  far 
as  appears  from  the  church  records  there  was  not  a  ripple 
upon  the  wave  to  disturb  her  serenity.  But  she  has  this  rec- 
ord to  her  credit  Sept.  loth,  1823 — "Church  met,  contributed 
$4.88  3-4  to  Robert  T.  Daniel,  Missionary  of  the  Baptists." 
This  shows  where  she  stood  in  regard  to  aggressive  denom- 
inational work. 

This  church  carried  on  all  its  business  meetings  without  a 
moderator  till  August,  1804,  when  "a  plan  was  adopted  by 
the  church  in  consequence  of  disorder  that  a  moderator  be 
appointed  to  admonish  and  keep  order."  Our  brethren  used 
to  be  opposed  to  moderators  over  religious  bodies ;  it  seemed 
to  partake  too  much  of  the  world  to  arise  and  address  the 
chair.  Doubtless  these  brethren  leaned  in  the  same  direc- 
tion. It  was  not  fancy  as  they  first  imagined,  but  born  of 
,  sheer  necessity.  Before  the  war  this  church  had  large  num- 
bers of  slaves  in  her  membership,  and  for  their  accommodation 
large  and  well  arranged  galleries  were  provided  for  their 
occupancy.  Many  of  them  always  attended,  and  were  eager, 
anxious  listeners.  During  the  year  ending  August,  1834, 
one  hundred  and  sixty-three  additions  were  made  to  this 
church  by  baptism,  most  of  these,  perhaps,  from  amongst  the 
slaves. 

Nearly  all  the  old  "landmarkers"  of  this  church  and  com- 
munity now  rest  in  the  city  of  the  dead.  A  new  generation, 
of  an  entirely  different  type,  take  the  place  largely — mainly — ■ 
of  the  people  of  whom  we  have  been  writing.  It  is  hard  to 
realize  the  change  that  has  taken  place  in  the  Jersey  Settle- 
ment and  in  the  Jersey  church  within  the  last  twenty-five 
years.  And  it  is  now  in  a  state  of  rapid  transition.  It  can 
scarcely  be  imagined  what  the  change  will  be  ere  another 
generation  passes  from  the  stage  of  action.  Perhaps  the 
greatest  mistake  this  Settlement  and  church  ever  made  was 
the  neglecting  to  build  up  and  sustain  a  school  of  high  grade, 
such  as  their  means  would  have  richly  justified. 


A  History  of  the  Liberty  Baptist  Association.         81 

Abbott's  Creek. 

The  people  living  now  have  little  conception  of  the  trials 
and  hardships  which  the  pioneers  of  our  Baptist  Zion  had  to 
undergo  in  planting  the  Banner  of  the  Cross  in  sparsely 
settled  districts,  and  where,  too,  in  many  instances  they  were 
rudely  insulted,  unmercifully  beaten  and  jailed  like  com- 
mon felons. 

Under  such  trying  circumstances,  it  is  not  strange  that 
they  wrote  little  of  their  doings.  When  we  contemplate  the 
great  disadvantages  under  which  they  went  forth  preaching 
the  gospel  of  the  Kingdom — the  many  obstacles  which  they 
had  to  overcome — their  almost  unprecedented  success  is  re- 
garded as  little  short  of  the  miraculous,  and  inspires  the 
belief  that  the  Divine  hand  was  guiding  them  in  the  establish- 
ment of  the  kingdom  of  Jesus  Christ. 

These  men  of  God  went  out  into  the  world,  preaching  under 
brush  arbors,  in  private  residences,  and  often  in  the  open  air. 

They  were  sowing  the  seed  which  took  root  and  sprang  up. 
The  result  was  strong,  self-supporting  Baptist  churches. 

The  more  we  study  our  history,  the  more  we  are  confirmed 
in  the  belief  that  there  were  individual  Baptists  scattered  here 
and  there  throughout  the  length  and  breadth  of  our  land,  and 
of  whom  no  account  was  ever  taken.  The  first  organized 
Baptist  work  in  North  Carolina  was  in  the  eastern  part  of  the 
State.  In  the  middle  section,  Shubael  Stearns  came  to  Sandy 
Creek  in  the  latter  part  of  1775.  Benjamin  Miller  was 
preaching  at  the  Jersey  Settlement  a  little  earlier  in  the 
same  year.  He  was  followed  by  John  Gano,  who  constituted 
the  church  there,  probably  in  1757.  And  while  these  men 
were  at  work  on  their  respective  fields,  James  Younger,  a 
Welsh  Baptist  preacher,  (who  was  said  to  have  come  by  way 
of  Welsh  Neck,  in  South  Carolina,)  was  preaching  at  Ab- 
bott's Creek.  At  what  time  he  came  there  or  what  ever  be- 
came of  him,  will  most  likely  remain  an  inexplicable  mystery. 
This  seems  stranger  still  when  it  is  known  that  he  lived  in 
6 


82         A  History  of  the  Liberty  Baptist  Association. 

the  neighborhood  and  that  definite  knowledge  is  had  of  his 
family.  An  old  manuscript,  written  by  his  daughter,  is  still 
preserved.  But  no  mention  is  made  of  her  father's  life  and 
work.  From  this  and  reliable  tradition,  we  learn  that  his 
wife's  name  was  Anna,  and  that  a  daughter  named  Anna 
married  James  Evans.  His  daughter,  Anna  Evans,  made  a 
profession  of  religion  when  only  seven  years  old  and  joined 
the  Baptist  church.  An  old  headstone  in  the  graveyard  there, 
which  marks  her  last  resting  place,  contains  this  inscription : 
"In  memory  of  Anna  Evans — Midwife.  Departed  January 
7,  1843  ;  Aged  97  years."  Notwithstanding  the  extreme  early 
age  at  which  she  professed  faith  in  Christ,  she  was  regarded 
as  a  Christian  of  exemplary  character — having  the  strongest 
faith  in  God.  It  is  to  be  regretted  that  more  can  not  be 
known  of  the  man,  who  under  God,  first  began  a  work  which 
has  resulted  in  bringing  that  vast  section  of  country  almost 
wholly  under  Baptist  influence.  We  long,  in  vain,  for  one 
line  telling  us  how  Daniel  Marshall  first  came  to  visit  this 
place.  We  can  only  speculate.  The  news  of  Stearns  and  his 
work  had  reached  every  ear  in  all  this  section.  James 
Younger  visited  Sandy  Creek  and  told  of  the  interest  at  Ab- 
bott's Creek.  Marshall  was  full  of  holy  zeal  and  was  glad  to 
go,  in  answer  to  solicitations  from  Mr.  Younger.  He  came 
and  preached,  and  a  great  work  of  grace  was  the  outcome, 
which  resulted  in  his  permanent  connection  with  the  work. 
He  being  a  man  of  great  energy,  pressed  the  work  of  organi- 
zation, and  was  ordained  pastor  of  the  constituted  church. 
This  took  place  probably  in  the  early  part  of  1758. 

Morgan  Edwards,  the  only  one  from  whom  we  can  learn 
anything  about  it,  says  that  Shubael  Stearns  and  his  company 
of  sixteen  Baptists  (including  himself  and  wife)  came  to 
Sandy  Creek  November  14,  1755,  and  on  the  22d  day  of 
the  same  month,  Sandy  Creek  church  was  constituted.  He 
further  says,  that  in  three  years'  time  they  had  increased  to 
three  churches  and  900  communicants.  The  first  church 
which  sprang  off  was  Abbott's  Creek,  the  other  Deep  River. 


A  History  of  the  Liberty  Baptist  Association.         83 

On  the  second  Monday  in  June,  1758,  the  Sandy  Creek 
Association,  the  fourth  body  of  its  kind  in  America,  was  or- 
ganized, with  the  thre^  churches  named  above.  So  we  see 
that  Abbott's  Creek  church  had  an  existence  in  June,  1758. 

Mr.  Marshall  was  ordained  by  Messrs.  Stearns  and  Led- 
better,  and  it  is  but  just  to  suppose  that  he  labored  with  un- 
tiring energy  for  the  upbuilding  of  the  young  church. 

How  long  he  remained  pastor  is  not  known.  We  have  only 
this  record:  "It  was  but  a  few  years  after  his  ordination 
before,  induced  by  appe°rances  of  increasing  usefulness,  he 
took  an  affectionate  leave  of  his  beloved  charge,  and  settled 
on  Beaver  Creek,  in  South  Carolina." 

If  he  remained  only  five  years,  there  is  a  space  of  twenty 
years  in  the  history  of  the  church  that  is  without  a  single  line 
of  record.  If  there  was  anv  record  kept  of  this  time,  it  has 
been  lost. 

After  we  lose  sight  of  Darnel  Marshall  as  pastor,  the  very 
first  line  of  history  begins: 

"North  Carolina,  Roan  County,  Jenevary  ye  4  day,  1783. 
For  the  Baptis  church  in  Abets  Crick." 

Then  follows  the  Confession  of  Faith : 

"Believing  the  Old  and  New  Testament  to  be  the  perfect 
rule  of  life  and  practice  and  2  ly  Repentance  from  dead 
works  and  3  ly  Faith  towards  God  and  4  ly  The  doctrine  of 
baptism  and  5  ly  laying  on  of  hands  and  6  ly  The  persever- 
ance of  saints  7  ly  the  resurrection  of  the  dead  and  8  ly 
Eternal  judgment." 

Immediately  following  the  above  is,  The  members  recorded 
by  name — the  pastor,  George  Pope,"  etc. 

From  this  time  to  September,  1813,  George  Pope  was  pas- 
tor, making  about  thirty-one  years. 

While  Mr.  Pope  was  pastor  it  is  said  that  he  preached  in 
a  small  log  house  a  few  yards  east  from  the  present  old  one, 
which,  it  is  said,  was  built  early  in  the  nineteenth  century. 
The  house  being  small  and  the  congregation  large,  the  people 


84         A  History  of  the  Liberty  Baptist  Association. 

often  had  to  stand  on  the  outside  of  the  house  to  hear  the 
preacher. 

Finally,  Mr.  Pope,  after  a  long  and  successful  pastorate, 
decided  to  go  to  a  new  field.  It  is  said  that  he  went  to  South 
Carolina.  The  church  seems  to  have  been  without  a  pastor 
till  March,  1819.  At  this  meeting  Elder  Ashley  Swaim  was 
chosen  pastor  and  continued  with  them  till  the  split  in  the 
church,  in  September,  1832.  It  is  almost  certain  that  the 
church  was  a  member  of  the  Sandy  Creek  Association  from 
its  organization  in  1758  to  1825,  with  the  exception  of  one 
year,  when,  for  some  cause,  she  was  enrolled  in  the  Yadkin 
Association  held  at  Eaton's  M.  House  on  10th  to  12th  of  De- 
cember, 1791,  with  George  Pope  and  Christopher  Vickory  as 
delegates. 

In  1825  the  western  portions  of  Sandy  Creek  and  Pee  Dee 
Associations  met  at  Liberty  church,  Davidson  county,  and 
organized  the  Abbott's  Creek  Union  Association,  and  Abbott's 
Creek  church  went  into  this  new  body  and  worked  in  it  till 
1832,  when  the  church  divided. 

Before  a  division  was  forced,  there  was  much  bitter  spirit 
manifested  toward  our  brethren.  They  were  unreasonable — 
would  hear  to  nothing  only  the  intensest  opposition  to  Mis- 
sions, Sunday  schools,  etc.  This  spirit  was  carried  so  far 
that  the  pastor,  Elder  Swaim,  attempted  to  injure  the  good 
name  of  Samuel  WaH  by  insinuating  that  his  life  was  im- 
moral. Our  brethren,  being  in  the  minority,  besought  the 
opposition  that  they  would  allow  them  to  remain  in  the  fel- 
lowship, notwithstanding  they  favored  mission  work,  Sunday 
schools  and  other  agencies  that  tended  to  the  furtherance  of 
the  Redeemer's  kingdom  in  the  world.  After  they  had  been 
declared  out  of  fellowship,  they  "petitioned  the  church  for  a 
redress  of  our  (tb*ur)  grievances  and  requested  them  to  with- 
draw their  declarations  of  non-fellowship  against  the  other 
Baptist  churches,  +hat  they  might  live  in  peace  and  fellow- 
ship as  formerly.     They  refused  to  allow  us  to  unite  with 


A  History  of  the  Liberty  Baptist  Association.         85 

any  Baptist  church,  except  that  they  had  declared  against  the 
Baptist  State  Convention." 

A  second  petition  met  with  the  same  fate.  The  anti-mis- 
sion spirit  prevailed  in  this  church  by  10  to  1. 

This  being  true,  they  of  course  held  the  property.  After 
they  refused  to  receive  the  petitions  from  the  minority,  Elders 
Eli  Phillips  and  William  Dowd  were  called  as  a  Presbytery 
to  look  into  matters. 

After  this  Presbytery  had  examined  into  matters,  they  said 
substantially:  "We  are  unanimously  of  the  opinion  that  the 
majority  is  clearly  in  a  state  of  disorder  and  have  forfeited 
their  right  as  members  of  the  church  by  their  oppressive,  un- 
christian and  un-Godly  conduct.  *  *  *  But  the  minority, 
as  we  believe,  being  orderly  in  their  conduct  and  orthodox  in 
their  principles,  have  remained  on  the  old  ground  and  is 
clearly  the  old  church.  We  therefore  recommend  to  all  As- 
sociations, churches  and  brethren  to  recognize  the  minority 
as  the  Abbott's  Creek  church,  and  view  the  majority  as  disor- 
derly people,  entirely  unconnected  with  the  Baptist  denomina- 
tion. 

Notwithstanding  the  bitter  feeling  of  the  anti-mission 
brethren,  their  church,  about  fifteen  years  before  the  split, 
delivered  themselves  thus : 

"The  church  took  into  consideration  the  glory  redounding 
to  God  to  join  in  union  with  our  sister  churches  that  have 
joined  the  Missionary  Band  of  Missions  in  America ;  to  send 
the  gospel  to  the  heathen  in  America  and  elsewhere,  and  for 
our  Trustee  to  receive  voluntary  contributions  in  this  church ; 
and  without  the  church  we  appoint  our  deacon,  William  Pa- 
per, to  receive  what  money  may  be  put  in  his  hands  for  that 
purpose,  and  correspond  with  such  missionary  as  is  and  may 
be  appointed  for  the  Sandy  Creek  Association." 

Elder  Swaim's  bearing  toward  his  brethren  was  not  of  a 
kind  to  beget  love  and  confidence.  He  was  very  bitter  toward 
those  who  had  the  courage  to  differ  with  him  in  regard  to  the 
questions  tending  to  divide  the  church. 


86         A  History  of  the  Liberty  Baptist  Association. 

He  used  all  his  power  and  influence  against  organized  work. 
About  the  time  he  assumed  pastoral  control,  "The  church 
took  into  consideration  the  nature  of  foreign  and  domestic 
missions,  and  unanimously  reject  the  foreign,  and  agree  that 
our  representative  report  to  the  Association  that  they  think 
favorable  of  the  Union,  but  want  time  to  consider  more  on  the 
subject ;  and  for  the  tuition  of  young  men  we  totally  reject." 

The  two  organizations,  the  Regular  Baptists  and  the  Anti- 
mission,  have  their  houses  of  worship  in  the  same  beautiful 
grove — some  little  distance  apart.  The  anti-mission  church 
and  its  influence  is  considerably  on  the  wane.  In  1866  they 
reported  103  members.  In  1871  only  42.  Then  for  a  few 
years  the  number  has  ranged  between  35  and  42,  and  now 
about  30. 

The  church  has  been  growing  weaker  all  the  time. 

The  antimission  influence  around  there  has  made  it  very 
much  harder  for  our  brethren  there  to  carry  forward  their 
regular  church  work.  The  Sunday  school  and  mission  work 
have  felt  the  deadly  chill  of  its  miasmatic  atmosphere. 

Daniel  Marshall,  George  Pope  and  Ashley  Swaim  are  the 
only  known  pastors  for  the  first  seventy-four  years  of  her  ex- 
istence. Elder  Swaim  had  the  pastoral  care  of  the  church 
at  the  time  of  the  split  in  1832. 

Beginning  with  1832,  the  following  brethren  have  adminis- 
tered there :  Eli  Phillips,  Josiah  Wiseman,  Enoch  Crutch- 
field,  Benjamin  Lanier,  William  II.  Hamner,  William  Turn- 
er, John  Robertson,  Amos  Weaver,  J.  B.  Jackson,  J.  B.  Rich- 
ardson, G.  W.  Harmon,  R.  R.  Moore,  S.  P.  Conrad,  S.  H. 
Thompson,  J.  1ST.  Stallings  and  J.  M.  Hilliard.  The  present 
pastor  is  Thomas  Carrick. 

Deacon  John  Teague  was  elected  clerk  in  1842  and  served 
37  years — until  the  infirmities  of  age  demanded  his  resigna- 
tion. Elder  William  Turner  was  pastor  of  this  church  five 
different  times — in  all  16  years. 

This  church  is  now  about  one  hundred  and  forty-eight 
years  old. 


A  History  of  the  Liberty  Baptist  Association.         87 

Lick  Ckeek. 

There  is  no  record  known  as  to  who  first  preached  here ;  not 
one  single  ray  of  light  as  to  how  the  work  was  first  begun.  It 
must,  however,  have  been  begun  soon  after  Jersey  church  was 
constituted  the  second  time,  (October,  1784)  as  the  old  rec- 
ords of  Abbott's  Creek  church  give  this  information  "August, 
1787,  the  church  received  a  petition  from  Lick  Creek  church 
for  helps,"  etc. 

This  is  the  oldest  record  known  concerning  Lick  Creek,  and 
here  it  is  referred  to  as  a  church,  while  it  is  only  an  arm. 

The  next  oldest  record  is  from  old  Jersey:  "August  3, 
1805.  The  brethren  of  Lick  Creek  church  petitioned  for 
helps  to  constitute  them  into  a  church."  The  petition  was 
granted,  but,  for  some  reason,  not  given,  the  church  was  not 
constituted  then,  as  they  petitioned  again  August  7,  1808, 
which  request  was  again  granted.  The  church  was  probably 
constitued  in  August,  1808. 

The  following  October  the  new  church  was  admitted  into 
the  Sandy  Creek  Association,  where  it  remained  till  1815, 
at  which  time  it,  with  several  others,  was  dismissed  to  help 
form  the  Pee  Dee  Association  in  October,  1816,  at  Richland 
Creek  Meeting  House,  Montgomery  county. 

In  October,  1819,  the  Pee  Dee  Association  was  held  at 
"Lick    Creek  church  old  grave  yard." 

This  church  remained  a  member  of  Pee  Dee  Association  till 
October,  1825.  A  new  association  was  about  to  be  formed. 
For  this  purpose  pastors  and  delegates  from  several  churches 
met  at  Liberty  Meeting  House,  Davidson  county,  on  Saturday 
before  the  second  Sunday  in  November,  1825,  and  formed  the 
Abbott's  Creek  Union  Association.  Lick  Creek  church  was 
a  constituent  member  of  this  new  body.  She  remained  in 
this  connection  till  September,  1832,  when  the  body  split  on 
the  subject  of  Missions,  Bible  Societies,  Tract  Societies,  Sun- 
day Schools,  the  Baptist  State  Convention,  etc. 

At  the  session  for  1832  Lick  Creek  church  sent  two  letters. 
There  was  a  majority  in  the  church  who  were  opposed  to  mis- 


8'8         A  History  of  the  Liberty  Baptist  Association. 

sions,  etc.  The  minority  were  rejected  in  the  Association. 
It  is  quite  likely  that  both  the  majority  and  minority  con- 
tinued to  worship  in  the  same  house  for  some  time  after  the 
split.  Both  parties  held  to  the  name,  Lick  Creek.  The  anti- 
mission  brethren  kept  the  name  till  1S46 ;  then  changed  to 
Piney  Woods,  or  merged  into  another  church  at  that  place, 
and  reported  24  members.  This  church  was  across  the  river 
a  few  miles  from  the  old  church,  on  the  Rowan  side. 

In  1847  they  reported  as  Flat  Creek,  formerly  Piney 
Woods,  with  23  members.  This  point  is  not  far  from  Lick 
Creek,  but  on  the  other  side  of  the  river.  The  name  has  not 
been  changed  since  1847.  In  1902  they  numbered  twelve 
members. 

Because  of  the  split  in  the  Abbott's  Creek  Union  Associa- 
tion the  Liberty  Association  was  formed,  into  which  Lick 
Creek  went  and  has  continued  to  the  present  time  and  has  a 
membership  of  129. 

Before  the  split  and  for  many  years  after  large  camp- 
meetings  were  held  with  this  church.  Many  small  buildings 
called  "tents"  were  erected  for  the  accommodation  of  the 
people  attending,  each  family  having  a  tent,  where  they  ate 
and  slept.     These  meetings  lasted  from  one  to  two  weeks. 

Some  time  previous  to  the  Civil  War  the  church  built  a  new 
house,  but  this  had  become  old  and  more  or  less  dilapidated, 
and  during  the  pastorate  of  Elder  J.  A.  Summey,  two  years 
ago,  a  magnificent  house  was  erected. 

Who  the  pastors  were  before  the  split  we  have  no  means  of 
knowing,  as  the  book  was  carried  off  at  the  time  of  the  split 
and  is  probably  lost  or  destroyed.  It  seems  that  Elder  Eli 
Carroll  was  pastor  at  the  time  the  division  was  effected  and 
remained  till  1838  or  '39.  He  was  succeeded  by  Elder  Alfred 
Kinney,  who  was  pastor  for  nineteen  years.  He  was  followed 
by  the  following :  W.  H.  Hamner,  three  or  four  years ;  J. 
A.  Cornish,  three  years ;  H.  Morton  preached  twelve  years,  at 
four  different  calls,  beginning  in  1869  ;  S.  A.  Roper,  one  year ; 
U.  F.  Haithcock,  eight  years ;  J.  H.  Booth,  one  year ;  William 


A  History  of  the  Liberty  Baptist  Association.         89 

Turner,  three  years;  J.  M.  Bennett,  two  years;  H.  Morris, 
four  years ;  J.  A.  Summey,  two  years,  and  J.  M.  Bennett 
served  two  years.  He  was  succeeded  by  Henry  Sheets,  who 
begun  work  early  in  1905.  This  is  one  of  the  strongest 
churches,  financially,  in  the  Liberty  Association. 

Holloway's. 

Holloway's  was  at  first  an  arm  of  Jersey  church.  At  what 
time  it  was  set  off  is  not  given,  but  probably  about  1795. 

The  Yadkin  Association  was  appointed  to  meet  with  Jersey 
church  October,  1799,  but  the  church  having  no  house  that 
year  the  body  held  its  session  with  the  arm  at  Holloway's. 

Some  time  afterward,  it  is  not  known  how  long,  the  mem- 
bership composing  the  arm  was  transferred  to  Tom's  Creek 
church.  The  earliest  record  found  of  the  transfer  is  that  of 
Tom's  Creek,  March,  1820,  where  reference  is  had  to  the  arm 
at  Holloway's. 

In  January,  1831,  Tom's  Creek  church  granted  letters  of 
dismission  to  the  membership  at  Holloway's  that  they  might 
be  constituted  into  a  church.  As  the  arm  held  its  regular 
meetings  on  the  third  Sunday  in  each  month,  it  is  probable 
that  the  church  was  constituted  either  on  the  third  Sunday  of 
January  or  February,  1831.  This  is  as  near  as  the  date  can 
be  approximately  given. 

This  was  less  than  two  years  before  the  split  in  the  denomi- 
nation. While  the  Baptists  held  the  house  the  anti-mission 
party,  opposing  the  work  as  then  being  carried  on,  had  the 
church  records,  which  were  lost  to  the  church.  As  those  who 
withdrew  continued  to  diminish  in  numbers  down  to  1850, 
when  they  reported  to  the  Association  by  letter,  with  only  nine 
members,  it  is  almost  certain  that  soon  thereafter  they  failed 
to  keep  up  the  organization  and  the  old  record  has  doubtless 
long  since  been  destroyed.8 

8  When  the  "split"  took  place  the  records  were  sometimes  in  the  hands 
of  the  mission  party,  sometimes  in  the  hands  of  the  anti-mission  party. 
Whichever  way  the  clerk  went  the  records  went.  But  in  almost  every 
instance,  except  Abhott's  Oreek  and  Jamestown,  so  far  as  the  author 
knows,  when  the  records  fell  into  the  hands  of  the  anti-mission  party, 
they  seem  to  have  been  lost  or  destroyed.  And  why?  Sure  enough,  why? 


90         A  History  of  the  Liberty  Baptist  Association. 

From  the  record,  beginning  immediately  after  the  split, 
the  following  account  and  cause  of  the  split  is  given : 

State  of  North  Carolina — Davidson  County. 

Whereas,  a  division  has  recently  taken  place  in  the  Baptist 
church  of  Christ  at  Holloway's  Meeting-House : 

The  minority  of  the  original  church  having  withdrawn  or 
declared  us  the  majority  out  of  their  fellowship,  not  for  vice 
or  immorality  in  us  we  believe,  but  for  the  enormous  guilt 
as  they  seem  to  hold  forth  of  our  being  in  favor  (of)  some 
one  or  all  (of)  the  benevolent  institutions  of  the  day  pur- 
porting to  have  for  their  object  the  promulgation  of  the  gospel 
of  Jesus  Christ  and  the  diffusion  of  useful  knowledge,  viz: 
The  Baptist  State  Convention  of  North  Carolina,  Bible  So- 
cieties, Tract  Societies,  Sabbath  Schools,  etc. 

Now  could  we  prove  so  ungrateful  (as  to)  quench  the  spirit 
and  withhold  our  aid  more  than  is  mete  from  these  institu- 
tions ? 

Yet  we  wTould  be  under  the  painful  necessity  of  declaring 
unfellowTship  with  all  our  dear  brethren  who  aid  them,  of 
whom  many  are  almost  as  dear  to  us  as  life  itself;  or  not 
reconcile  the  minority  above-named.  Therefore,  wTe  have  con- 
sidered, better  is  a  dry  morsel  with  quietness  therewith  than 
a  house  full  of  sacrifice  with  strife.  Therefore,  we  give  our- 
selves to  God  and  one  another,  to  live  as  becometh  the  members 
of  a  gospel  church,  and  keep  a  record  of  the  business  trans- 
acted by  us  in  church  capacity,  being  under  the  pastoral  care 
of  Elder  Eli  Carroll,  we  wish  it  to  be  distinctly  understood 
that  we  wish  not  to  bind  the  consciences  of  our  brethren.  All 
that  wish  to  aid  the  above-named  institutions  are  at  liberty 
to  do  so,  and  those  who  do  not  aid  them  are  also  at  liberty. 

It  makes  no  bar  in  either  case.  We  are  advocates  for 
liberty  of  conscience. 

From  the  above  it  will  be  seen  that,  not  only  did  they  not 
believe  in  the  work,  but  they  would  not  fellowship  those  who 
did. 


A  History  of  the  Liberty  Baptist  Association. 


91 


Before  the  Civil  War  the  slaves  that  belonged  to  church 
held  their  membership  with  the  white  race.  There  were  no 
colored  churches  in  this  section  then.  Below  is  found  the 
record  of  colored  members  belonging  to  Holloway's : 

COLORED  BRETHREN. 

William,  a  slave  of  Jacob  Miller. 

Isoin,  a  slave  of  Jasper  Smith. 

Sharper  and  Lucy,  Jasper  Smith. 

Charles,  a  servant  of  widow  Chambers. 

Samuel  and  Judy,  slaves  of  Jas.  Goss. 

May,  a  slave  of  Peter  Hearn. 

Wisey,  a  slave  of  George  Smith. 

Katy,  a  slave  of  Wm.  Chambers. 

Sufy,  a  slave  of  Moses  Holmes. 

Siller,  a  slave  of  Jasper  Smith. 

Lidy  (Lydia)  Jones,  a  free  woman. 

Lewis,  a  slave  of  Mr.  Freeling. 

William  Fisher,  a  free  man. 

Milly,  a  slave  of  Mr.  Freeling. 

James  Jones,  a  free  man. 

Nancy,  a  slave  of  Jacob  Feezor. 

Aaron,  a  slave  of  David  Huffman. 

Frank  and  Edey,  slaves  of  George  Feezor. 

Harriet  and  Mary,  slaves  of  John  F.  Rodman. 

Hannah,  a  slave  of  Ezra  Long. 

This  church  has  maintained  a  good  average  among  the 
churches  of  the  Liberty  Association  for  efficient,  solid  work. 
Excepting  Jersey  it  was,  perhaps,  earlier  in  the  line  of  de- 
velopment and  Christian  giving  than  any  of  our  country 
churches ;  and  without  invidious  comparison,  for  there  were 
several  who  did  well ;  this  was  due  in  large  measure  to  Deacon 
W.  Franklin  Stoner,  who  made  it  a  point  to  attend  as  much 
as  possible  all  the  sessions  of  his  Association  and  Baptist  State 
Convention.  And  consequently  he  was  a  layman  who  had 
broad,  comprehensive  views  of  the  work. 


92         A  History  of  the  Liberty  Baptist  Associatiori. 

Elder  Eli  Carroll  was  pastor  when  the  split  occurred  and 
remained  with  the  church  eleven  years.  He  was  succeeded  by 
Elder  Alfred  Kinney,  who  remained  eighteen  consecutive 
years.  He  was  followed  by  Elders  Aaron  Yarbrough,  John 
A.  Cornish,  Pinkney  Oliver,  H.  Morton,  S.  A.  Roper,  J.  H. 
Booth,  Henry  Sheets,  Wm.  Turner,  Thomas  Car  rick  (as  sup- 
ply one  year),  J.  M.  Bennett  and  John  R.  Miller,  who  served 
about  eight  years.  He  was  succeeded  by  S.  D.  Swaim,  who 
begun  work  in  1906. 

Liberty. 

This  church  is  a  grand-daughter  of  the  old  Jersey  church. 
Tom's  Creek  was  established  as  an  arm  of  Jersey  church 
March  19th,  1808,  and  October  20,  1811,  it  was  constituted  a 
church. 

We  have  this  from  the  old  records  of  this  church,  made  by 
the  mother  church.  "October  conference,  1824.  We,  the 
Baptists  of  Tom's  Creek  Meeting  House,  do  authorize  and 
empower  the  members  of  the  Baptist  church  and  order  to  set 
in  conference  at  Liberty  Meeting  House  and  keep  up  a  rule 
of  discipline  agreeable  to  their  faith  and  order  as  an  arm  of 
this  church."  Joshua  Lee  was  appointed  as  clerk  for  the  arm 
by  the  mother  church.  The  arm  was  continued  as  such  for 
nearly  five  years. 

Church  Constituted  August  22,  1829. 

The  following  named  ministers  were  on  the  presbytery  to 
organize  the  new  church  :  Eli  Phillips,  Jesse  Sowell  and  Ash- 
ley Swaim.  With  these  sat  the  deacons  named  below,  belong- 
ing to  Tom's  Creek  Church:  Sherwood  Kennedy,  Mathias 
(Mathew  ?)  Skeen,  Rhode  Riley  and  Henry  Workman. 

The  church  was  constituted  with  a  membership  of  25. 
Who  was  chosen  pastor  at  the  time  is  not  named.  But  most 
likely  Elder  Ashley  Swaim,  as  he  was  pastor  at  the  time  of 
the  split,  three  years  after. 

It  was  stated  by  one  who  was  present  that  Elders  Eli 
Phillips  and  Ashley  Swaim  disagreed  on  several  points  of 


A  History  of  the  Liberty  Baptist  Association.         93 

church  order.  One  named  was  the  support  of  the  ministry. 
Elder  Phillips  maintained  that  the  Scriptures  enjoined  this 
support,  while  Elder  Swaim's  contention  was,  that  they  ought 
to  preach  without  pay.  Elder  Swaim  became  considerably 
chagrined  and  arose  to  walk  out  of  the  house,  inviting  all  who 
were  in  sympathy  with  his  views  to  follow  him,  when  some 
six  or  seven  went  out.  Thus  the  church  property,  including 
the  old  records,  was  all  left  in  the  hands  of  the  Baptists. 
What  became  of  those  who  walked  out  is  not  known,  but 
probably  joined  some  other  church  in  accord  with  their  views. 

It  was  at  this  place  and  with  the  arm,  a  little  more  than 
one  year  after  the  arm  had  been  set  up,  that  the  Abbott's 
Creek  Union  Association  was  organized,  November,  1825. 

This  church  was  received  into  the  Abbott's  Creek  Union 
Association  at  the  session  held  with  Jersey  church  in  Sep- 
tember, 1829.  And  the  next  session,  September,  1830,  the 
Association  met  with  this  church. 

Nothing  is  known  as  to  who  was  pastor  after  the  split,  till 
1836,  when  pastors'  names  were  reported  that  year,  for  the 
first  time.  That  year  Eli  Carroll  was  the  pastor  and  contin- 
ued till  1838.  This  church  has  had  twenty-two  pastors,  in- 
cluding Elders  Swaim  and  Carroll  above  mentioned,  and 
thirty  pastorates.  Several  of  the  pastors  having  been  re- 
called. During  the  years  1842,  1857,  1868  and  1889,  the 
church  was  without  a  pastor. 

The  following  have  served  since  the  first  two :  Peter  Owen, 
three  years ;  Benjamin  Lanier,  nineteen  years  at  four  differ- 
ent calls ;  Z.  Minor,  J.  A.  Couch  and  Amos  Weaver  served 
one  year  each ;  John  A.  Cornish,  two  years ;  Azariah  Wil- 
liams, two  years ;  A.  P.  Stoker,  one  year ;  W.  1ST.  Thayer,  two 
years ;  E.  Allison,  one  year ;  P.  A.  Moore,  two  years ;  Henry 
Sheets,  four  years  ;  Wm.  Turner,  three  years ;  J.  1SL  Stallings, 
three  years ;  H.  Morton,  three  years ;  J.  M.  Hilliard,  two 
years;  John  A.  Summey,  five  years,  at  present  in  his  sixth 
year;  Thos  Carrick,  S.  J.  Beeker,  Jeff  Banning  and  W.  H. 


94         A  History  of  the  Liberty  Baptist  Association. 

Rich,  one  year  each.  J.  A.  Summey  was  again  recalled  and 
served  a  short  time.  Jeff  Lanning  was  called  and  began  work 
in  January,  1905. 

In  September,  1875,  the  church  decided  to  build  a  new 
house  one  mile  west  of  the  first  house  built.  On  the  fourth 
Sunday  in  May,  1876,  the  first  sermon  was  preached  in  the 
new  house. 

At  the  March  meeting,  1880,  Bro.  D.  C.  Culbreth  was 
licensed  to  preach.  And  Bro.  John  A.  Summey  was  ordained 
in  this  church  October  13,  1886. 

New  Friendship. 

This  church  is  about  four  miles  south  of  Winston-Salem, 
and  was  the  outcome  of  work  done  there  by  Elder  Wm. 
Dowd,  who  moved  into  the  neighborhood  of  Abbott's  Creek. 
And  while  he  was  pastor  at  Abbott's  Creek,  Jamestown,  and 
probably  other  churches,  he  was  also  preaching  at  a  point 
known  as  "Charles  School  House"  and  sometimes  as  the 
"School  House  near  Bro.  John  Charles."  This  place  was  a 
short  distance  east  of  where  New  Friendship  church  now 
stands. 

After  preaching  there  a  few  years  it  was  decided  to  con- 
stitute the  little  band  into  a  church.  Application  was  made 
to  Jamestown  church  through  the  pastor,  Wm.  Dowd,  for 
help  to  constitute,  which  was  granted  and  the  church  formally 
constituted  on  Saturday,  January  27,  1827.  Before  moving 
from  Moore  county  Elder  Dowd  held  his  membership  at 
Friendship  church,  and  so  the  new  church  was  named  New 
Friendship. 

The  church  suffered  the  loss  of  its  early  records  at  the 
time  of  the  split  in  1832.  They  were  carried  out  "west"  and 
never  could  be  had  afterwards. 

How  long  Wm.  Dowd  served  as  pastor  is  not  known,  but 
probably  till  he  moved  to  Tennessee  in  1833.  Peter  Owen 
was  pastor  in  1836.  The  church  was  not  represented  in  the 
Association  in  1837.     There  was  no  pastor  in  1838.     Josiah 


A  History  of  the  Liberty  Baptist  Association.         95 

Wiseman  was  pastor  in  1S39.  From  1840  to  1847,  seven 
years,  the  church  was  without  a  pastor.  Since  1836  there 
have  been  nine  years  that  the  church  has  been  pastorless.  In 
1848  Alfred  Kinney  served  the  church. 

Beginning  with  1850  Elder  Wm.  Turner  was  pastor  of 
the  church  till  his  death,  early  in  1889,  except  1869-1871, 
three  years ;  at  his  request  Elder  F.  H.  Jones  was  called,  and 
in  1873,  when  the  church  was  without  a  pastor.  His  pastor- 
ate covered  thirty-three  years.  Before  he  died  it  was  in  his 
heart  to  build  a  new  brick  church,  but  he  was  called  up 
higher  before  his  wish  was  accomplished. 

He  was  succeeded  in  the  pastorate  by  Elder  Henry  Sheets, 
who  remained  nearly  nine  years.  It  was  during  this  time 
that  the  house  was  built,  as  a  "Memorial  Church"  to  the  late 
venerable  pastor. 

Early  in  1898  Elder  F.  H.  Jones  succeeded  to  the  pas- 
torate ;  he  in  turn  was  succeeded  by  G.  W.  Reed. 

Reed's  X  Roads. 

The  Jersey  Settlement  church  was  the  first  Baptist  church 
constituted  in  this  immediate  section  of  the  State,  and  conse- 
quently was  the  mother  of  several  others,  viz. :  Fork  church 
in  Davie  county,  and  Lick  Creek,  Tom's  Creek,  Holloway's 
and  Reed's  X  Roads,  in  the  territory  now  embraced  in  David- 
son county. 

It  has  not  been  ascertained  just  how  early  preaching  was 
had  at  the  place  where  Reed's  church  now  stands,  probably 
as  early  as  1790.  This  statement  is  made  in  view  of  the 
fact  that  there  had  been  such  development  of  the  work  that 
on  February  6,  1795,  the  trustees  of  Jersey  Settlement  church 
secured  title  by  a  deed  of  conveyance  to  two  acres  of  land 
from  George  Reed  as  a  lot  upon  which  to  build  a  meeting 
house,  the  purchase  price  paid  being  five  shillings. 

This  point  was  an  arm  of  Jersey  church  for  more  than 
forty  years.     Finally  a  Presbytery,  consisting  of  Elders  Jo- 


96         A  History  of  the  Liberty  Baptist  Association. 

siah  Wiseman  and  Barton  Roby  was  invited  to  recognize  the 
organization  as  a  Baptist  church. 

The  church  was  constituted  on  Saturday,  the  12th  day  of 
October,  1839,  with  a  membership  of  25.  Paschal  Minor  was 
appointed  clerk  by  Jersey  church  for  the  occasiou.  As  soon 
as  the  church  was  constituted  Richard  Owen  and  Daniel 
Wommack  were  elected  deacons,  who  were  ordained  the  next 
day. 

Five  ministers  have  been  ordained  from  the  membership 
of  this  church,  viz. :  Daniel  P.  Morris,  probably  in  August, 
1841;  Azariah  Williams,  October  13,  1844;  Aaron  Yar- 
brough,  June,  1862 ;  John  A.  Cornish,  December,  1862,  and 
Jeff  Launing,  March  31,  1895. 

The  following  have  served  as  deacons  up  to  1871 :  A.  R. 
Graver,  James  Cornish,  Isaac  A.  Park,  Alfred  Wood  and 
J.  H.  Owen. 

In  1871  a  building  committe  was  appointed  to  superintend 
the  erection  of  a  new  meeting  house,  which  was  built  that 
year. 

Prom  the  time  of  its  constitution  the  church  has  been  served 
by  eighteen  pastors,  as  follows :  Josiah  Wiseman,  three  years ; 
William  IT.  Hamner,  two  years ;  William  Turner,  three 
years ;  Azariah  Williams,  ten  years ;  Amos  Weaver,  one  year ; 
William  Lambeth,  three  years ;  J.  B.  Jackson,  three  years ; 
Aaron  Yarbrough,  three  years ;  Pinkney  Oliver,  two  years ; 
E.  Allison,  two  years ;  H.  Morton,  three  years ;  John  P.  Red- 
wine,  four  years ;  Henry  Sheets,  seven  years ;  Thomas  Car- 
rick,  six  years ;  J.  M.  Hilliard,  two  years ;  J.  M.  Bennett, 
three  years ;  John  R.  Miller,  was  pastor  eight  years.  S.  D. 
Swaim  has  just  accepted  a  call  (early  in  1906)  to  the  pas- 
torate. This  church  has  a  High  School  under  its  control, 
which  will  accomplish  great  good.  The  church  now  has  an 
enrollment  of  171. 


A  History  of  the  Liberty  Baptist  Association.         97 

Pine  Meeting  House. 

Just  at  what  time  preaching  was  first  had  at  this  place  is 
not  now  known.  It  was  most  likely  some  time  before  the  year 
1800.  The  records  show  that  as  early  as  1803,  Benjamin 
Abbott,  in  consideration  of  five  pounds  ($25),  made  a  deed  of 
conveyance  to  a  two  acre  lot,  upon  which  to  build  a  meeting 
house,  to  a  board  of  trustees,  consisting  of  Robert  Braclshaw, 
Richard  Barnes  and  Benjamin  Abbott. 

This  board  represented  four  denominations,  viz. :  Luther- 
ans, Presbyterians,  Baptists  and  Methodists,  "known  and 
distinguished  by  the  name  of  the  Revival  Congregation."  9 
Whether  some  of  them  worshipped  as  organized  churches,  I 
am  not  informed.  "The  Baptists  had  no  church  organized  till 
about  thirty  years  after  this.  Fork  Church  set  off  an  arm 
here  previous  to  the  constitution  of  the  church. 

Early  in  May,  1837,  the  mother  church  granted  letters  of 
dismission  to  Elisha  Nunnally,  Elizabeth  ISTunnally,  Rich- 
ard Barnes,  Fanny  Barnes,  jSTancy  Barnes,  Martha  Hodgins, 
Ferabee  Lookingbee,  Wiley  Coats,  Thomas  Hartley  and  Zil- 
pha  Hartley,  to  become  a  constituted  church. 

Elders  Joseph  Pickler  and  Josiah  Wiseman,  pastors  of 
Fork  and  Jersey  churches,  respectively,  were  invited  as  a 
Presbytery  to  recognize  the  newly  constituted  church. 

On  the  17th  day  of  May,  1837,  they  were  constituted  a 
Regular  Baptist  church. 

At  the  June  meeting  the  new  church  called  Joseph  Pickler 
to  be  their  pastor,  who  continued  with  them  three  years.     In 


9  "Known  and  distinguished  by  the  name  of  the  Revival  Congrega 
tion."  What  could  have  prompted  them  to  place  this  sentence  in  a  deed 
of  conveyance!  Lutherans,  Presbyterians,  Baptists  and  Methodists,  so 
proud  of  the  fact  that  the  congregation  to  which  thev  all  belonged,  was 
not  only  known  as  revivalists,  but  "distinguished"  as  such. 

We  know  that  that  was  the  time  of  the  Great  Revival,  1800-1803,  that 
carried  the  people  before  it.  This  congregation  was  Apostolic  in  that  it 
had  revivals,  and  wanted  future  generations  to  know  it,  and  made  pro- 
vision against  a  possible  contingency,  that  should  any  part  or  parcel  of 
the  several  congregations  become  opposed  to  revival  measures  they 
would  not  be  like  them  nor  have  any  title  in  the  lot  conveyed  by  deed 
to  this  distinguished  revival  congregation. 

7 


98         A  History  of  the  Liberty  Baptist  Association. 

1840  Elder  Josiali  Wiseman  was  called  and  served  four  years. 
In  1S45  the  church  was  pastorless  and  remained  so  till  1848, 
when  Elder  C  W.  Bessant  had  charge  one  year.  The  church 
was  during*  1849-50  again  without  a  pastor. 

Since  then  the  following  have  served  as  pastors:  Azariah 
Williams,  Benjamin  Lanier,  Aaron  Yarbrough,  C.  W.  Bes- 
sent,  E.  Allison,  H.  Morton,  Wm.  Turner,  Henry  Sheets,  J. 
M.  Bennett,  Thomas  Carrick,  and  Jeff  Lanning.  S.  D. 
Swaim  was  called  to  and  accepted  the  pastoral  relation  in 
January,  1905. 

This  church  has  a  High  School,  which  is  doing  fine  work 
and  is  well  attended. 

The  church  has  been  noted  for  its  large  congregations.  It 
is  the  strongest  church  numerically  in  the  association,  and  at 
one  time  supported  preaching  two  Sundays  in  each  month. 

Thomasville. 

This  church  has  had  a  varied  experience  in  its  history. 
The  date  of  its  constitution  has  been  lost  from  the  old  record, 
as  it  has  not  been  well  preserved.  The  first  record  in  the 
old  book  is  quoted:  ''There  was  no  regular  meeting  from  the 
17th  day  of  August,  1859,  until  the  Saturday  before  the  2nd 
Sunday  in  April,  1869." 

The  church  was  received  into  the  fellowship  of  Liberty 
Association  August,  1859,  with  the  following  delegates: 
Aquila  Jones,  John  Hudson  and  S.  M.  Dossett  (Dorsett). 
At  this  meeting  it  reported  nine  members,  with  John  Mitchell 
as  pastor.  At  that  session  it  was  "Agreed  that  the  funds  in 
the  hands  of  the  former  treasurer  of  the  Association  be 
divided  between  the  church  at  High  Point  and  Thomasville." 

Since  the  constitution  there  have  been  eight  years  that  the 
church  reported  "No  pastor,"  viz.:  1874,  1875,  1885,  1889, 
1891,  1895,  1898,  1901.  In  1899  the  church  did  not  report 
ait  all  to  the  Association. 

The  church  beginning  with  a  membership  of  nine,  never 
reached  forty-four  but  one  year,  1888,  during  the  pastorate 


A  History  of  the  Liberty  Baptist  Association.         99 

of  J.  1ST.  Stallings.  In  1870  it  reported  only  fourteen  mem- 
bers. A  general  average  of  membership  from  the  beginning 
till  now  would  be  about  thirty. 

The  following  ministers  have  served  as  pastor  since  John 
Mitchell  in  1859 :  J.  B.  Jackson,  1860-1866  ;  J.  B.  Richard- 
son, 1868-1869;  P.  II.  Fontaine,  1870;  F.  M.  Jordan,  1871- 
1873  ;  J.  J.  James,  1876-1877  ;  J.  B.  Richardson,  1878-1883  ; 
H.  Morton,  1884;  J.  N".  Stallings,  1886-1888;  C.  G.  Wells, 
1890;  J.  M.  Hilliard,  1892-1891;  W.  H.  Rich,  1896-1897; 
0.  A.  G.  Thomas,  1900;  J.  B.  Richardson,  (supply)  1902. 

Pastor  Geo.  P.  Harrill  began  work  with  the  church  Jan- 
uary, 1903.  The  church  last  year  reported  a  membership  of 
forty.  It  is  now  perhaps  in  better  condition  than  ever  before 
in  its  history. 

The  Liberty  Association  met  with  this  church  in  1863, 
the  only  time  it  was  ever  held  with  the  church. 

Pierce's  Chapel — Now  Jackson's  Creek. 

Soon  after  the  close  of  the  Civil  wTar,  Elder  Benjamin  Lan- 
ier was  solicited  to  preach  in  an  old  log  meeting  house,  known 
as  Pierce's  Chapel  in  the  western  part  of  Randolph  county, 
near  the  head  of  Jackson's  Creek.  The  house  had  been  built 
by  the  Wesleyan  Methodists,  but  inasmuch  as  the  organiza- 
tion had  become  extinct,  the  house  was  tendered  Elder  Lan- 
ier if  he  wished  to  organize  a  Baptist  church  there.  After 
he  had  preached  there  a  few  years  it  was  decided  to  consti- 
tute a  church.  Elders  Benjamin  Lanier,  A.  P.  Stoker  and 
John  Snider  were  invited  to  recognize  the  new  church,  which 
took  the  name  of  Pierce's  Chapel.  The  church  was  consti- 
tuted on  the  third  Sunday  in  April,  1871.  At  the  same  time 
Richard  Snider  and  Farley  Cody  were  ordained  as  deacons, 
and  John  II.  Pierce  was  elected  clerk. 

The  church  was  received  into  the  Liberty  Association  the 
following  August,  reporting  a  membership  of  thirty-eight, 
nineteen  of  whom  were  lately  baptized. 

Elder  Lanier  continued  as  pastor  of  this  church  until  Octo- 


100       A  History  of  the  Liberty  Baptist  Association. 

ber,  1879,  when  he  was  so  sorely  afflicted  with  rheumatism 
that  he  was  forced  to  resign  the  pastorate.  In  1880  Elder  A. 
P.  Stoker  was  chosen  pastor  and  continued  till  1888.  He 
was  succeeded  by  H.  Morton  in  1889.  He  remained  with 
the  church  five  years.  He  was  succeeded  by  Lee  W.  Harris, 
who  remained  three  years.  In  1897  the  church  extended  a 
call  to  John  R.  Miller.  Mr.  Miller  remained  with  the  church 
two  years.  John  A.  Summey  was  then  called  and  served  for 
three  years,  till  1901.  Pastor  L.  G.  Lewis  was  then  called 
and  is  still  serving. 

Name  Changed. 

About  1882  Missionaries  of  the  Wesleyan  church  came  and 
claimed  the  property  known  as  Pierce's  Chapel.  The  Bap- 
tists at  once  vacated  the  house  and  in  about  three  years  time 
a  new  house  was  built  about  two  miles  from  the  old  one  and 
changed  the  name  to  Jackson's  Creek. 

Makion. 

Elder  Benjamin  Lanier  did  the  work  that  led  up  to  the 
establishment  of  the  church.  Liberty  set  off  an  arm  here. 
The  first  record  of  such  fact  was  made  in  May,  1840.  Reg- 
ular services  were  kept  up  till  April,  1841,  when  a  petition 
was  sent  to  the  mother  church,  praying  their  consent  to  be 
constituted  into  a  church,  which  request  was  granted. 

Eiders  Benjamin  Lanier  and  Eli  Carroll  were  invited  as 
a  presbytery  to  recognize  the  church  about  to  be  constituted. 
There  were  45  constituent  members.  The  organization  was 
effected  August  1,  1841. 

It  is  rather  strange  that  the  church  never  got  above  50 
members  but  one  year.  Erom  1845,  it  began  to  decline  in 
numerical  strength,  and  never  had  as  many  as  40  after  that 
year. 

The  following  named  ministers  have  served  as  pastor :  B. 
Lanier,  Wm.  Turner,  Peter  Owen,  W.  H.  Hamner,  A.  Wil- 
liams, Robert  Gourley,  Wm.  Lambeth,  John  A.  Cornish  and 
J.  B.   Jackson.     Some  of  these  served  two  or  three  times. 


A  History  of  the  Liberty  Baptist  Association.       101 

W.  H.  Hanmer  was  the  last  pastor,  up  to  1877.  A  Williams 
was  pastor  twice,  and  served  about  12  years.  Mr.  Hamner 
served  some  7  or  8  years. 

Since  1877,  the  church  has  been  supplied  by  missionaries 
of  the  Association  or  pastors,  who  served  in  connection  with 
other  work.  The  following  have  supplied :  Henry  Sheets, 
D.  C.  Culbreth,  B.  F.  Copple,  John  A.  Summey,  Thos.  Car- 
rick,  John  R.  Miller  and  J.  D.  Newton. 

There  have  been  no  additions  to  the  church  for  many, 
many  years,  and  the  last  report,  1902,  there  were  only  five 
members.     The  decrease  has  been  gradual  ever  since  1845. 

Lexington. 

Lexington  was  one  of  the  county  towns  in  the  State  in 
which  the  denomination  was  tardy  in  establishing  a  Baptist 
church.  Some  of  the  other  denominations  had  well  estab- 
lished congregations  here  long  before. 

It  is  stated  that  some  time  previous  to  the  Civil  War  the 
Baptist  State  Convention  sent  Elder  Bryan  here  to  preach 
once  a  month  with  a  view  to  constituting  a  church,  but  there 
was  little  to  encourage,  so  little,  in  fact,  that  Mr.  Bryan  aban- 
doned the  undertaking. 

From  that  time  till  1879  preaching  by  a  Baptist  minister 
was  of  rare  occurrence. 

In  that  year  the  author,  as  missionary  of  the  Liberty  Asso- 
ciation, was  passing  through  Lexington  on  a  missionary  tour, 
and  was  hailed  almost  in  front  of  the  site  where  the  Baptist 
meeting  house  now  stands  and  was  urged  to  spend  the  night 
in  town  and  hold  some  sort  of  religious  service.  That  night 
a  plain,  simple  prayer  meeting  was  held  in  the  residence  of 
Brother  Moses  Lamb,  in  the  house  immediately  north  of  the 
present  edifice,  with  six  or  seven  persons  besides  the  family. 
This  little  service  was  the  germ  that  developed  into  the  pres- 
ent substantial  building  and  large  congregation. 

After  this  the  missionary  was  kindly  tendered  the  use  of 


102        .!    History  of  the  Liberty  Baptist  Association. 

the  Presbyterian  church  in  which  two  or  three  sermons  were 
preached.  Then  it  was  decided  to  hold  the  services  in  the 
court-house.  Altera  few  months  Elder  J.  B.  Richardson  was 
invited  to  assist  in  holding  a  series  or  meetings.  There  was 
seme  talk  then  of  organizing  a  church,  hut  for  seme  reason 
the  project   failed. 

In  1SSI  Elder  S.  F.  Conrad  was  engaged  to  take  charge 
of  the  work.  Mis  first  visit  was  made  in  April  of  that  year, 
preaching  monthly  to  small  congregations.  On  the  first  Sun- 
day in  May  a  Sunday  school  was  organized,  with  J.  J.  Han- 
Idns  as  superintendent,  followed  by  R.  T.  Hammer — who  was 
succeeded  by  Capt.  0.  \Y.  Trice,  who  held  the  office  till  re- 
cent ly—  some  li  fteen  years. 

July  3,  LSS1,  (first  Sunday)  the  church  was  constituted 
with  is  members,  the  Presbytery  consisting  of  Elders  W.  11. 
Mamner,  d.  Ik  Richardson  and  S.  V.  Conrad,  assisted  by 
Prof.     11.  W.  Reinhart, 

The  lot  on  which  tlu-  present  edifice  now  stands  yvas  secured 
that  year.       In   December  Pastor  Conrad,  assisted  by  Elder 

\.  B.  Cobb,  held  a  series  ()(  meetings,  which  resulted  in  seven 
accessions  to  the  church.  These  were  baptized  December  15, 
and  wen4  the  first  ever  baptized  into  the  fellowship  of  the 
infant  church. 

In  LSS3  Elder  S.  11.  Thompson  was  called  to  the  pastorate 
and  in  that  year  tin1  house  was  built,  the  first  service  being 
held  in  NTovember. 

Mr.  Thompson  was  followed  by  Elders  L.  E.  Duncan  and 
P.  0.   Duncan,  respectively. 

In  1 S s 7  Elder  Thomas  Carrick  was  called  to  the  pastoral 
relation.  His  was  the  longest  in  the  history  o(  the  church, 
remaining  till  1S95.  During  Ids  ministration  the  church  in- 
creased in  membership  from  ninety  to  one  hundred  and  sev- 
enty two. 

lie  was  succeeded  by  J.  11.  Lamberth,  who  preached  about 
two  vears,   till   his  death.      W.    11.    Kick  yvas  called   in   1900 


A  History  of  the  Liberty  Baptist  Association.       103 

and  at  once  entered  upon  the  work.  It  was  during  bis  pas- 
torate that  the  house  was  enlarged  at  considerable  cost.  While 
his  connection  with  the  church  was  short  (about  two  years) 
it  was  strikingly  aggressive. 

Then  pastor  W.  A.  Smith  began  his  work  with  the  church 
in  March,  1902.  The  church  is  stronger  to-day  than  ever 
before,  supporting  the  pastor  for  all  his  time. 

Oak  Hill. 

This  church  is  about  four  miles  east  of  south  from  Thomas- 
ville.  The  work  was  begun  in  Welborns  School  House,  by 
the  author,  on  the  fourth  Sunday  in  February,  18S2.  From 
that  date  forward,  regular  monthly  appointments  were  kept 
up,  till  the  church  was  constituted,  October  13,  1884.  That 
morning  fourteen  people  were  baptized.  These  were  the  con- 
stituent members.  The  following  named  ministers  served  on 
the  Presbytery:  William  Turner,  W.  II.  Ilanmer,  S.  II. 
Thompson  and  Henry  Sheets. 

Henry  Sheets  was  called  as  pastor  of  the  new  church.  J.  G. 
Welborn  and  M.  F.  Underwood  were  elected  to  the  office  of 
deacon  and  set  apart.  Mr.  Underwood  was  also  elected  as 
clerk — which  have  tilled  the  offices  to  which  they  were  elected 
to  the  present  time. 

The  following  pastors  have  served  since  the  first:  S.  H. 
Thompson,  P.  II.  Pernell,  John  A.  Summey,  H.  Morton  and 
J.  D.  Newton. 

The  membership,  many  of  whom  have  died  or  moved  away, 
leaves  the  present  number  about  22. 

The  church  is  now  without  a  pastor. 

SuMMERVlKLE. 

This  church  was  constituted  July  6,  1873.  Elders  A.  P. 
Stoker  and  John  P.  Styers  served  as  the  Presbytery.  Mr. 
Stoker  was  called  as  the  pastor  of  the  church  and  continued 
without  interruption  till  1887 — 11  years.  He  was  succeeded 
by  Elder  John  A.  Summey,  who  remained  four  years.     Mr. 


104       A  History  of  the  Liberty  Baptist  Association. 

Stoker  was  recalled,  followed  by  G.  W.  Henderson,  M.  J. 
Leach,  L.  G.  Lewis  and,  as  the  church  failed  to  report,  the 
present  pastor  is  unknown. 

L.  A.  Tysinger,  W.  S.  Adderton,  A.  P.  Stoker,  Franklin 
Davis  and  Miss  Mary  Rogers  have  served  as  clerks. 

This  church  was  received  into  the  Liberty  Association  at 
the  session  held  at  Muddy  Creek,  August,  1874,  with  a  mem- 
bership of  thirty-seven.  John  Bean  and  George  Frank  were 
the  Messengers. 

In  1892  this  church  reported  a  membership  of  124. 

When  Denton  church  was  constituted,  it  drew  heavily 
upon  this  church,  from  which  she  has  never  recovered  the 
financial  or  numerical  strength  she  possessed  before. 

Denton. 

This  church  is  situate  in  the  southwest  portion  of  David- 
son county,  in  the  village  of  Denton,  from  which  it  derives  its 
name,  and  is  nearly  two  miles  west  from  the  place  where  old 
Tom's  Creek  church  once  was. 

Preaching  was  begun  here  early  in  the  year  1890.  After 
Tom's  Creek  ceased  having  preaching  at  the  old  place  an 
effort  was  made  to  move  the  old  organization  to  Denton  and 
continue  as  Tom's  Creek  church,  but  for  reasons  which  ex- 
isted in  the  public  mind  at  the  time,  it  was  found  that  this 
plan  could  not  be  carried  out.  It  was  then  decided  to  call  a 
presbytery  and  acknowledge  the  dissolution  of  the  old  church, 
which  took  place  on  August  30,  1891.  Thus  Tom's  Creek 
church  became  extinct. 

Immediately  the  same  presbytery  served  in  the  constitution 
of  the  Denton  church,  with  a  membership  of  38,  composed  in 
part  of  the  members  formerly  belonging  to  old  Tom's  Creek. 

Elder  H.  Morton  was  then  chosen  pastor.  Following  his 
pastorate  there  were  Elders  H.  Morris,  John  A.  Summey  and 
Jeff  Lanning.  Elder  J.  M.  Bennett  served  the  church  two 
years.  Jeff  Lanning  was  then  called  and  is  now  the  pastor. 
The  church  now  has  a  membership  of  90. 


A  History  of  the  Liberty  Baptist  Association.       105 

The  deacons  of  this  church  at  the  time  of  its  constitution 
were  Robert  Tysinger,  J.  A.  Snider  and  A.  J.  Buie. 

Baptist  Orphanage  Church. 

This  is  a.  Baptist  church  just  like  any  other  of  the  same 
order,  save  that  it  is  composed  of  the  officers  of  the  institu- 
tion and  the  children  belonging  thereto,  that  have  made  a  pro- 
fession of  faith. 

There  had  been  preaching  there  pretty  regularly  from  the 
establishment  of  the  institution  by  the  Baptist  ministers  liv- 
ing near  or  those  who  visited  the  institution  from  time  to  time. 
This  work  was  voluntary  on  their  part.  This  was  kept  up 
till  the  author,  under  appointment  of  the  State  Mission 
Board,  began  work  in  February,  1888,  and  continued  in  this 
capacity  for  twenty  months.  During  this  time,  Monday 
morning,  10  o'clock,  June  4,  1888,  when  he  administered 
the  ordinance  of  baptism  to  fourteen  orphans,  seven  boys  and 
seven  girls,  the  first  ever  baptized,  belonging  to  the  orphan- 
age. 

There  was  no  church  constituted  here  until  April  28,  1891. 
The  following  named  brethren  have  served  as  pastors,  viz. : 
J.  D.  Newton,  J.  M.  Hilliard,  S.  W.  Hall,  W.  H.  Rich, 
C.  A.  G.  Thomas  and  Geo.  P.  Harrill.  Mr.  Harrill  is  now 
in  his  fourth  year  with  this  church. 

The  church  reported  last  year  a  membership  of  166.  Of 
this  number  there  are  perhaps  not  more  than  ten  or  twelve 
adults,  the  rest  being  orphans.  The  property  of  the  mem- 
bership is  supposed  to  be  worth  $5,000  or  $6,000  all  told; 
yet  this  church  is  probably  leading  all  the  Baptist  churches 
in  North  Carolina  in  contributions  to  the  Lord's  work,  when 
we  consider  financial  ability  from  a  property  standpoint. 

Rich  Fork. 

This  church  is  located  about  three  miles  southwest  of 
Thomasville,  near  the  home  of  the  late  J.  H.  Mills.  It  was 
mainly  through  the  influence  and  effort  of  Mr.  Mills  that  the 


106       A  History  of  the  Liberty  Baptist  Association. 

church,  was  established.  It  was  constituted  December  30, 
1884.  The  presbytery  was  composed  of  Elders  H.  Morton, 
S.  H.  Thompson,  Landon  E.  Duncan  and  W.  II.  Hamner. 

Eighteen  were  enrolled  as  constituent  members.  H.  Mor- 
ton was  the  first  pastor  and  remained  one  year.  He  was  fol- 
lowed by  Henry  Sheets,  who  remained  over  three  years.  In 
1889,  the  church  was  without  a  pastor.  J.  D.  Newton  was 
pastor  in  1890.  John  A.  Summey  was  with  the  church  1891 
and  1892.  J.  D.  Newton  again  in  1893  and  1894.  Jeff  Tan- 
ning was  pastor  in  1895.  In  1896  the  church  was  again  with- 
out a  pastor.  II.  Morton  was  recalled  in  1897  and  continued 
two  years.  John  R.  Miller  was  called  in  1899  and  has  served 
the  church  since,  till  two  years  ago. 

The  church  has  had  three  clerks :  W.  S.  Kanoy  served 
from  the  constitution  of  the  church  to  1882  ;  Joe  F.  Clinard 
was  then  elected  and  served  till  1902.  T.  H.  Small  was 
elected  to  succeed  him,  and  is  the  present  clerk. 

Piney  Grove — now  Wallbukg. 

There  had  been  preaching  at  Piney  Grove  School  House 
for  many  years  by  ministers  of  different  denominations,  some- 
what irregularly,  until  Elder  J.  N.  Stallings,  during  his 
pastorate  at  Abbott's  Creek  began  to  preach  there  early  in 
the  year  1891,  and  kept  up  monthly  appointments  till  the  fall 
of  that  year,  when  he  conducted  a  series  of  meetings.  As  a 
result,  a  move  was  made  which  resulted  in  the  building  of 
a  meeting  house. 

Preaching  was  kept  up  and  on  Sunday,  the  4th  day  of 
September,  1892,  fourteen  members  of  Abbott's  Creek  and 
New  Friendship  churches,  with  letters,  were  constituted  into 
a  church,  Elders  J.  N.  Stallings  and  Henry  Sheets  serving  as 
the  presbytery. 

The  first  business  meeting  was  held  immediately  after  the 
constitution  of  the  church,  when  Elder  Stallings,  who  had 
been  serving  as  missionary,  received  an  unanimous  call  to 
the  pastorate  of  the  church. 


A  History  of  the  Liberty  Baptist  Association.        107 

At  the  same  time  brethren  C.  C.  Smith  and  P.  1ST.  Mot- 
singer  were  elected  to  the  office  of  deacon  and  ordained. 

On  the  third  Sunday  in  October  following  a  large  Sunday 
school  was  organized,  with  C.  M.  Wall  as  superintendent. 

A  protracted  meeting  of  unusual  interest  was  held  in  [No- 
vember of  that  year,  at  the  close  of  which  a  large  number 
were  added  to  the  infant  church. 

Elder  S  tailings  continued  with  the  church  till  July,  1893. 
Elder  Henry  Sheets  was  called  to  succeed  him  and  began 
work  January,  1894,  and  has  continued  till  the  present  time. 
The  church  has  not  grown  as  rapidly  from  a  numerical  stand- 
point as  some  Others,  but  in  average  attendance  upon  the  ser- 
vices and  contributions  for  the  support  of  the  Gospel  it  ranks 
higher  than  many  of  our  country  churches. 

In  1903,  the  Liberty  Association  established  a  High  School 
which  was  located  in  the  village  of  Wallburg.  It  is  increas- 
ing in  usefulness  every  year.  -   - 

Stoker's  Grove, 

During  the  years  1898  and  1899  Elders  J.  M.  Bennett, 
John  R.  Miller  and  W.  EI.  Rich  preached,  each  as  he  had 
opportunity,  at  Eairmont  School  House,  near  where  the  new 
meeting  house  was  soon  afterward  erected. 

There  were  several  members  of  Holloway's  church  living 
in  the  community  and  for  their  convenience  Holloway's 
church  set  off  an  arm  here,  and  in  January,  1900,  Elder  Jefl 
Lanning  was  engaged  to  preach  regularly  once  a  month. 

In  a  short  time  it  was  determined  to  constitute  a  church  at 
this  point.  Elders  Jeff  Lanning,  John  A.  Summey  and  W. 
H.  Eich  were  invited  to  be  present  as  a  presbytery.  On  the 
first  Sunday,  March  6,  1900,  the  church  was  constituted.  At 
the  same  time  three  deacons  were  elected  and  ordained.  The 
church  also  extended  a  call  at  the  same  time  to  Elder  Jeff 
Lanning  to  become  pastor.  On  the  following  night  the  church 
had  a  called  conference  and  appointed  a  building  committee, 


108       A  History  of  the  Liberty  Baptist  Association. 

and  work  was  at  once  begun  to  build  a  new  house.     Services 
were  first  held  in  the  new  house  in  May,  1901. 

This  little  band  was  constituted  with  a  membership  of 
twenty  and  has  grown  in  four  years  to  fifty-one.  It  is  a  right 
active  little  body,  but  its  territory  is  somewhat  circumscribed 
by  Abbott's  Creek  and  the  Yadkin  river.  Mr.  Lanning  is 
still  the  pastor. 

Taylor's  Grove. 

The  first  work  done  at  this  place  was  by  Elder  John  A. 
Summey.  It  was  soon  developed,  so  that  it  was  decided  that  a 
church  should  be  organized. 

For  that  purpose,  the  following  named  Elders  were  invited 
(at  a  union  meeting  held  there)  Thomas  Carrick,  John  A. 
Summey,  Geo.  W.  Henderson,  Lee  W.  Harris  and  John  E. 
Miller ;  and  Deacons  James  Smith,  P.  M.  Snider,  J.  A.  Car- 
rick, B.  C.  Cole  and  J.  A.  Kinney.  The  church  was  consti- 
tuted September  29,  1901,  with  a  membership  of  17.  John 
Rogers  and  A.  H.  Michael  were  chosen  and  ordained  deacons, 
and  C.  L.  Bailey  clerk.  The  church,  though  few  in  numbers, 
has  built  a  most  substantial  house  of  worship.  It  now  has  a 
membership  of  21.     Elder  Jeff  Lanning  is  now  pastor. 

Mt.  Lebanon. 

Work  was  done  at  this  place  a  short  while  before  the 
church  was  constituted  and  known  as  Welch's  School  House. 
Finally  it  was  decided  to  constitute  a  church.  Elders  G.  M. 
Webb  and  John  A.  Summey  met  the  people  on  Thursday, 
August  23,  1893.  Elder  Webb  preached  a  sermon  from 
Matt.  16:18.  Afterward  they  were  duly  constituted  into  a 
church,  composed  of  five  males  and  nine  females.  J.  G.  Parks 
was  made  clerk.  Elder  John  A.  Summey  was  called  as  pas- 
tor. After  two  years,  he  was  succeeded  by  Elder  George  L. 
Merrell.  He  was  followed  by  Elders  Lee  W.  Harris,  John 
R.  Jordan  and  L.  G.  Lewis.  The  church  has  been  without  a 
pastor  for  some  time. 


A  History  of  the  Liberty  Baptist  Association.       109 

Center  Cross. 

This  church  is  situate  in  the  extreme  southwestern  part  of 
Eandolph  county.  Elder  M.  J.  Leach  did  the  first  work  at 
this  place  and  was  instrumental  in  the  establishment  of  the 
church. 

The  Presbytery  consisted  of  Elders  James  Jordan  and  M. 
J.  Leach.  There  were  fourteen  members  at  the  time  of  con- 
stitution. Elder  Leach  was  called  as  pastor.  He  served  two 
years.  He  was  succeeded  by  Elders  Summey,  Jeff  Lanning, 
then  M.  J.  Leach  again.     Elder  Lee  W.  Harris  is  the  present 

pastor. 

Maple  Springs. 

The  exact  date  of  the  constitution  of  this  church  could  not 
be  obtained,  but  the  best  information  obtainable  says  it  was 
about  1888.  Elders  James  Jordan,  Oscar  Haywood  and  M. 
J.  Leach  constituted  the  presbytery. 

The  deacons  were  James  Harper  and  JSToah  Ereeman.  This 
work  at  first  was  an  arm  of  old  Dover  church,  and  is  14  miles 
south  of  Asheboro,  and  two  miles  west  of  the  railroad. 

The  pastors  have  been:  first,  M.  J.  Leach,  three  years;  G. 
W.  Henderson,  ten  years ;  and  W.  A.  Barrett,  two  years. 

The  church  was  received  into  Liberty  Association  August, 
1895,  with  a  membership  of  twenty-eight.  In  1900  the 
church  reported  by  letter  a  membership  of  thirty-five.  Since 
which  date,  no  report  has  been  made. 

Huldah. 

This  church  is  located  nine  miles  southeast  of  Asheboro, 
and  about  one-fourth  mile  from  the  depot  on  railroad.  The 
first  preaching  in  this  community  by  a  Baptist  minister  was 
done  by  Elder  M.  J.  Leach,  in  a  school  house,  April,  1896. 
He  kept  up  once  a  month  preaching  till  fall,  when  a  series  of 
meetings  were  held,  after  which  a  presbytery  was  called, 
consisting  of  M.  J.  Leach,  Jeff  Lanning  and  John  A.  Sum- 
mey.    Seventeen  members  of  Center  Cross,  bearing  letters  of 


110       A  History  of  the  Liberty  Baptist  Association. 

dismission  for  the  purpose,  were  constituted  into  a  church 
in  November,  1896. 

Elias  Moore,  Alvis  Bean  and  G.  II.  Bean  were  chosen 
deacons. 

The  following  ministers  have  served  as  pastors :  Jeff  Ban- 
ning, three  years ;  M.  J.  Beach,  two  years,  and  Bee  W.  Har- 
ris, one  year.     The  church  now  has  for  pastor  Robert  Hall. 

Gravel  Hill. 

This  church  is  situate  in  the  extreme  southwest  portion  of 
Randolph  county.  A  house  of  worship  was  begun  in  the 
spring  of  1901,  Bro.  A.  A.  Bollin  donating  one  acre  of  land 
on  which  to  build  the  house. 

In  November,  1901,  a  meeting  of  unusual  power  was  held 
in  the  new  house.  This  meeting  was  held  by  Bro.  B.  G. 
Bewis,  who  had  been  preaching  at  this  point.  During  the 
progress  of  the  meeting,  November  21,  1901,  Elders  Jeff  Ban- 
ning and  Henry  Sheets  sat  as  a  presbytery,  and  the  church 
was  constituted  with  a  membership  of  thirteen. 

Bro.  William  A.  Russell  was,  at  the  same  time,  elected  a 
deacon. 

On  Sunday,  November  24th,  Bro.  Matin  Russell  was 
elected  clerk.  B.  G.  Bewis  was  elected  pastor,  and  served 
one  year.  He  was  succeeded  by  Jeff  Banning,  and  he  by 
Henry  Sheets.  Bro.  William  D.  Eoflin  was  elected  and 
ordained  a  deacon  in  September,  1903.  The  church  now  has 
thirty-five  members. 

Asheboro. 

This  is  the  county  seat  of  Randolph.  For  some  reason, 
this  point  had  never  been  cultivated  by  the  Baptists,  except, 
some  time  previous  to  1902,  Elder  O.  B.  Stringfield  went 
there  and  held  a  meeting  of  days.  This  perhaps  led  to 
organic  work,  when  Elder  J.  D.  Newton  visited  the  place 
and  at  the  residence  of  Bro.  G.  W.  Berry,  a  small  church  was 
organized  November  29,  1902,  and  soon  after  this,  August, 
1903,  the  new  church  was  received  into  the  Liberty  Associa- 


A  History  of  the  Liberty  Baptist  Association.        Ill 

tion.  For  two  years  the  church  was  without  a  pastor.  In  the 
fall  of  1906  the  church  extended  a  call  to  Elder  Henry  Sheets, 
who  began  work  there  in  November  of  that  year,  preaching 
one  Sunday  in  each  month.  The  church  has  purchased  a  de- 
sirable lot  and  contemplates  building  at  an  early  date. 


112       A  History  of  the  Liberty  Baptist  Association. 


CHAPTER  XI. 

Churches  That  Once  Belonged  to  Liberty  Association, 
But  Have  Since  Gone  to  Other  Associations. 

Salisbury. 

Greensboro. 

Clemrnonsville. 

Pleasant  Grove. 

Kernersville. 

Big  Creek — now  El  Dorado. 

Jamestown — now  High  Point. 

Salisbury. 

This  church  was  received  into  the  Liberty  Association  at 
its  session  in  August,  1850,  with  a  membership  of  fifteen, 
with  J.  B.  Solomon,  as  pastor.  As  to  how  long  the  church 
had  been  constituted  when  it  made  application  to  the  Asso- 
ciation for  membership,  is  not  known  to  the  author.  The 
Messengers  when  the  church  came  to  us  were :  William  Lam- 
beth and  John  A.  Wierman. 

The  next  year  Mr.  Solomon  was  pastor,  with  an  enrollment 
of  forty-one  members,  twelve  of  whom  had  been  baptized  that 
year.  In  1852,  B.  Lanier  was  pastor.  The  next  year,  R.  H. 
Griffith  was  pastor,  and  the  church  had  fifty-seven  members, 
twelve  having  been  baptized  this  year.  The  church  was  then 
without  a  pastor  for  two  years.  In  1856,  J.  C.  Averitt  was 
pastor,  and  1857  William  Lambeth  served  the  church.  From 
this  date  to  1872,  when  the  church  was  dropped  from  the 
roll,  they  never  had  another  pastor.  The  membership  re- 
ported in  1867  was  fifty. 

The  church  then,  soon  after  having  been  dropped  from  our 
roll,  went  into  the  South  Yadkin  Association. 


A  History  of  the  Liberty  Baptist  Association.       113 

Greensboro. 

This  church  was  received  into  the  Liberty  Association  Au- 
gust 22,  1856.  It  then  had  a  membership  of  thirty-two.  It 
was  represented  that  year  by  Jonas  Lineberry,  John  Ingold 
and  Benjamin  Churchill. 

0.   Churchill  was  pastor. 

In  August,  1857,  we  find:  "On  motion,  the  Association 
recommended  the  Greensboro  church,  worshipping  at  Cum- 
berland, to  purify  themselves ;  and  we  tender  the  services  of 
Elder  A.  Weaver,  if  requested,  to  aid  in  the  same." 

This  year  the  church  had  no  pastor.  The  Messengers  to 
the  Association  were  Jonathan  P.  Ingold  and  Benjamin 
Churchill.     They  reported  a  membership  of  nineteen. 

In  1858,  a  committee  was  appointed  to  visit  the  church 

and  report  at  the  next  Association.     But  it  seems  there  was 

no  report  made,  and  in  1859  the  church  was  dropped  from  the 

roll. 

Clemmonsville. 

This  church  was  first  known  as  Muddy  Creek,  which  old 
church  had  its  beginning  at  the  old  place  about  two  miles 
east  of  south  from  Clemmonsville. 

At  this  old  place  there  was  once  an  old  Baptist  church, 
which  had  become  extinct.  The  following  is  a  bit  of  history 
concerning  early  work  of  this  old  place :  About  1781,  Abram 
Douthit  and  others  came  from  Maryland,  among  whom  were 
some  Baptists.  At  first  they  held  their  meetings  in  the  homes 
of  the  brethren,  going  from  place  to  place,  till  about  1814; 
when,  on  one  occasion,  they  met  for  services  at  the  residence 
of  Zeddoch  Jarvis,  where  and  when  they  "washed  feet."  On 
this  particular  occasion,  the  house  was  so  crowded  that  they 
decided  to  build  a  meeting  house  of  logs. 

As  to  when  the  church  was  constituted,  or  as  to  the  numeri- 
cal strength  of  the  church  at  any  period  of  its  existence,  there 
is  no  data. 

8 


114       A  History  of  the  Liberty  Baptist  Association. 

Elder  Peter  Potts  was  the  first  Baptist  preacher  at  this 
place.  Nehemiah  Cooper  was  another  of  the  early  preachers 
here.  Later  on,  Marcus  May  and  Barton  Poby,  both  held 
revival  metings  with  the  church.  Elder  W.  H.  Hamner  was 
one  of  the  last  preachers  at  this  old  church. 

On  account  of  removals,  the  church  ''went  down"  some 
time  prior  to  the  Civil  war.  There  was  no  "split"  in  this 
church. 

From  the  time  that  the  old  organization  became  extinct, 
there  was  little  preaching  here,  till  sometime  during  the  year 
1863,  Elder  John  A.  Cornish  began  regular  work  at  this 
place,  during  which  time  he  held  a  very  successful  revival 
and  baptized  twenty-six.  Soon  thereafter,  assisted  by  Elder 
Aaron  Yarbrough,  he  constituted  a  church  February  3d, 
1866. 

The  new  organization  was  named  Muddy  Creek.  Elder 
Cornish  was  called  as  pastor  and  continued  about  one  year, 
making  about  four  years  service  here.  The  church  was  pros- 
pered and  increased  in  numerical  strength. 

Mr.  Cornish  was  succeeded  by  Elder  Pinkney  Oliver,  who 
remained  ten  years  with  the  church.  The  growth,  it  is  said, 
was  slow,  but  permanent. 

In  1874,  the  church  took  into  consideration  the  building 
of  a  new  house  and  of  removing  to  Clemmonsville  as  a  more 
suitable  location.  Both  of  which  was  done.  After  the  com- 
pletion of  the  house,  Pastor  Oliver  resigned,  being  succeeded 
by  Elder  W.  Green  Brown.  In  1884  he  resigned  and  the 
church  called  Elder  Wm.  Turner.  During  the  latter  part  of 
Pastor  Brown's  and  the  first  of  Pastor  Turner's  ministry  here, 
the  Sunday  School  reached  high  water  mark. 

Elder  S.  F.  Conrad  was  called  and  began  work  here  in 
February,  1887.  At  the  May  meeting  of  this  year,  the 
"church  decided  by  a  large  majority"  to  change  the  name 
from  Muddy  Creek  to  that  of  Clemmonsville. 

The  Clerks  of  the  church  have  been  David  Essex,  C.  A. 
Brindle,  James  E.  Craver,  Chas.  E.  Idol  and  A.  J.  Essex. 


A  History  of  the  Liberty  Baptist  Association.       115 

The  Deacons  have  been  David  Essex,  Joseph  Craver,  Ben- 
jamin Doty  and  T.  D.  Cooper. 

In  1887,  the  church  paid  its  pastor  $100. 

At  the  session  of  the  Association,  August,  1889,  the  church 
called  for  a  letter  of  dismission  to  join  the  Pilot  Mountain  As- 
sociation. At  this  time  the  church  numbered  124.  S.  F. 
Conrad  was  pastor. 

Pleasant  Grove. 

This  church  is  located  at  Randleman,  a  thriving  manufac- 
turing town  on  Deep  River,  Randolph  County. 

About  the  year  1880  the  author,  as  missionary  of  the 
Liberty  Association,  went  to  this  place  and  preached  for 
several  months,  until  such  interest  was  awakened  as  to  cause 
a  few  Baptists  there  to  move  for  the  erection  of  a  house  of 
worshhip.  Chief  among  these  was  Mr.  J.  T.  Bostick,  who  took 
an  active  leading  part  in  the  work,  and  on  whose  shoulders 
the  work  largely  rested.  Before  the  missionary  ceased  visit- 
ing this  point  he  had  secured  the  donation  of  the  most  desirable 
lot  in  town,  upon  which  to  build,  and  a  subscription  of  one 
hundred  dollars  toward  the  erection  of  a  house.  Later  on, 
a  presbytery  consisting  of  Elders  J.  B.  Richardson,  H.  Mor- 
ten and  A.  E.  Kitchen,  was  invited  to  be  present  and  recog- 
nize the  new  church  when  constituted,  which  took  place  July 
26,  1882,  with  a  membership  of  eighteen.  J.  B.  Richard- 
s  m  Avas  the  first  pastor  of  the  new  church  and  served  till 
December,  1884.  Since  then,  the  following  named  minis- 
ters have  served  the  church  as  pastor:  B.  W.  Ellington, 
P.  H.  Pernell,  Geo.  L.  Merrill,  J.  B.  Richardson,  G.  M. 
Webb  and  Thomas  Carrick.  At  the  session  of  Liberty  Asso- 
ciation, 1896,  the  church  was  granted  a  letter  of  dismission 
to  join  the  Piedmont  Association.  The  church  at  this  time 
numbered  eighty-two. 

Kebisteksville. 

There  was  no  Baptist  church  in  Kernersville  prior  to  1884. 
About  this  date,  Elder  E.  F.  Baldwin,  who,  after  this,  went 


116       A  History  of  the  Liberty  Baptist  Association. 

as  a  missionary  to  Africa,  held  a  meeting  in  town  and  some 
interest  was  aroused.  D.  G.  Culbreth,  a  licentiate,  began  to 
preach  here  soon  after  the  meeting  held  by  Mr.  Baldwin, 
lie  continued  only  a  few  months  before  the  church  was  con- 
stituted, which  event  took  place  on  Saturday,  August  30, 
1884,  with  a  membership  of  ten.  Elders  S.  H.  Thompson, 
H.  Morton  and  J.  H.  Booth  constituted  the  presbytery. 

Mr.  Culbreth  supplied  the  church  a  few  months,  till 
Elder  J.  ]ST.  Stallings  was  called  to  the  pastorate.  This 
church  united  with  the  Liberty  Association  August,  1885. 
Mr.  Stallings  was  succeeded  by  Elder  W.  F.  Watson.  Mr. 
Watson  remained  only  one  year.  Elder  Henry  Sheets  was 
called  and  continued  a  little  more  than  eight  years.  Elders 
W.  H.  Rich  and  W.  H.  Wilson  followed. 

During  Elder  Stallings'  pastorate  a  new  brick  house  was 
built.  During  the  pastorate  of  Henry  Sheets  a  fearful 
cyclone  came  over  the  town,  Monday  morning,  August  28, 
1893,  which  utterly  demolished  the  new  brick  house.  In 
less  than  four  months  a  new  house  was  erected.  The  church 
had  grown  to  a  membership  of  QQ,  when  at  the  session  of 
Liberty  Association,  August,  1901,  the  church  called  for  a 
letter  to  join  the  Pilot  Mountain  Association. 

Big  Creek — now  El  Dorado. 

There  are  strong  reasons  for  believing  that  this  point 
was  at  first  an  arm  of  the  Mouth  of  Uwharie  church  (now 
extinct)  ;  tradition  says  it  was.  At  first  it  was  known  as 
Coggin's  Meeting  House.  Burrell  Coggin,  a  member  of 
some  prominence  in  the  Mouth  of  Uwharie  church,  lived  in 
the  immediate  neighborhood  of  the  arm.  He  represented 
the  mother  church  as  a  messenger  to  the  Sandy  Creek  As- 
sociation in  1809  and  1814.  The  old  records  could  not  be 
procured,  hence  the  date  of  the  establishing  the  arm  is  not 
known,  but  probably  as  early  as  1800  or  1810. 

In  April,  1817,  Coggin's  Meeting  House  church  (or  arm, 
called  a  church)   sent  Enoch  Crow  to  Tom's  Creek  church 


A  History  of  the  Liberty  Baptist  Association.       117 

to  secure  the  services  of  Elder  James  Badgett  as  pastor  of 
the  new  church.  This  was  granted,  and  on  the  3d  day  of 
May,  1817,  Elder  Badgett  was  formally  installed  as  pastor. 

In  May,  1824,  Tom's  Creek  church  received  a  petition 
from  Big  Creek  for  help  to  ordain  a  deacon.  Some  time 
between  1817  and  1824,  the  name  was  changed  to  Big  Creek, 
probably  at  the  time  it  became  a  constituted  church.  Whether 
this  church  united  with  the  Pee  Dee  or  Abbott's  Creek 
Union  Association  is  not  now  known,  because  of  the  ab- 
sence of  the  minutes  of  the  first  few  years  of  these  Asso- 
ciations. 

The  church  was  represented  in  the  Abbott's  Creek  Union 
at  its  session  in  1829,  with  a  membership  of  47. 

But  we  know  that  the  church  divided  on  the  subject  of 
missions,  Sunday  schools,  etc.,  when  the  split  occurred  in 
1832,  but  the  body  that  stood  by  the  work  as  it  had  been 
carried  on  before,  did  not  join  in  as  a  constituent  member 
in  the  organization  of  the  Liberty  Association  in  September, 
1832,  neither  was  it  represented  at  the  first  session  held  in 
jSTovember  the  same  year  at  Jamestown.  But  joined  the 
Liberty  at  its  session  at  Holloway's  in  1833,  with  a  mem- 
bership of  24.  The  messengers  that  year  were  Eli  Coggin, 
Matthew  Davis  and  Bryant  Pagan. 

It  is  quite  probable  that  Elder  James  Badgett  was  the 
first  pastor  the  church  ever  had,  beginning  in  May,  1817,  but 
who  served  after  Elder  Badgett's  pastoral  relation  ceased 
till  1837,  could  not  bo  learned.  That  year  Elder  B.  Lanier 
was  pastor.  1838,  Elder  Eli  Phillips.  In  1840,  Elder  Eli 
Carroll.  Elder  Samuel  P.  Morton  began  as  pastor  in  1843 
and  continued  till  1848 — six  years.  He  was  succeeded  in 
1849  by  Elder  Lanier,  who  served  till  1857— nine  years. 
In  1858  Elder  J.  W.  Littleton  was  pastor.  Elder  Alfred 
Kinney  was  called  and  served  1859  and  '60. 

From  that  date  to  1S68,  the  church  seems  to  have  been 
pastorless.       1868  and  '69  Elder  A.  P.   Stoker  was  pastor. 


118       A  History  of  the  Liberty  Baptist  Association. 

He  was  followed  by  Elder  II.  Morton,  who  served  three 
years — 1870-1872.  Elder  James  Jordan  was  then  called, 
and  served  the  flock  three  years,  1873-1875.  Elder  Morton 
was  then  recalled  and  served  five  years,  1876-1880. 

Elder  IT.  F.  Haithcock  was  pastor  four  years,  1881-1884. 
James  Jordan  again  in  1885-1889.  W.  M.  Thompson  was 
pastor  during  1890,  when  the  church  reached  high  water 
mark  as  to  numerical  strength,  having  100  names  on  the 
record.  From  1891  to  1902  the  church  had  for  pastors: 
G.  W.  Henderson,  Lee  W.  Harris,  J.  A.  Summey,  Jeff  Lan- 
ning  and  M.  J.  Leach.  This  old  church  had  only  19  in 
membership  in  1840,  but  kept  on  the  upward  grade,  with 
some  variations,  till  100  was  numbered;  then  there  was  a 
decline  in  numerical  strength  as  long  as  the  body  remained 
in  the  Liberty  Association. 

The  old  meeting  house  had  become  somewhat  dilapidated — 
a  new  one  was  to  be  built.  It  was  decided  to  move  to  El  Do- 
rado, some  two  miles  south  and  build.  A  neat  frame  struc- 
ture was  erected  at  the  latter  place,  and  the  name  changed 
from  Big  Creek  to  El  Dorado,  in  1885. 

The  church  wishing  to  belong  to  an  association  more  con- 
venient, being  in  the  extreme  southeastern  section  or  our 
territory,  in  Montgomery  County,  a  letter  of  dismission  was 
called  for  in  1902,  to  unite  with  the  Montgomery  Asso- 
ciation. 

Because  of  removals  from  the  community  and  deaths,  the 
church  numbered  only  37  when  it  left  the  Liberty. 

Jamestown,   now  High  Point. 

This  church  was  located  on  the  west  side  of  the  old  vil- 
lage of  Jamestown,  situate  between  High  Point  and  Greens- 
boro, on  the  Southern  Railway,  and  near  Deep  River. 

There  is  no  data  as  to  when  Abbott's  Creek  began  work 
at  this  place  as  an  arm,  but  probably  as  early  as  1800  or 
soon  thereafter. 


A  History  of  the  Liberty  Baptist  Association.       119 

In  those  days  there  were  few  churches,  and  consequently 
many  of  the  members  lived  at  long  distances  flrom  the 
church  where  they  held  membership,  and  in  order  to  accom- 
modate these,  the  church  had  a  number  of  places  where 
preaching  was  kept  up,  and  in  process  of  time,  some  of  these 
arms  were  constituted  into  churches.  Old  Abbott's  Creek 
had  quite  a  number  of  these  places.  Jamestown  was  one  of 
these  points.  They  continued  thus  to  work  until  June,  1825, 
when  the  membership  composing  the  arm,  made  application 
to  the  mother  church  for  letters  of  dismission  in  order  to  be 
constituted  into  a  regular  Baptist  church.  This  request  being 
granted,  they  were  constituted  September  3rd,  1825,  Elders 
Ashley  Swaim,  Christopher  Swaim,  Michael  Swaim  and 
Christopher  Vickery  constituting  the  presbytery.  In  Octo- 
ber following  Elder  Ashley  Swaim  was  chosen  pastor.  In 
December  Isaac  Beeson  was  chosen  clerk.  January,  1826, 
Joseph  Armfield  and  Jesse  Field  were  chosen  deacons. 

September  13th,  1829,  the  new  church  set  apart  William 
Burch  to  the  gospel  ministry.  Thus  we  see  how  the  infant 
church  was  going  forward  in  the  Master's  Work.  The 
church,  however,  was  not  numerically  strong — only  32  mem- 
bers in  1829,  but  they  were  doing  what  they  could,  as  they 
saw  duty.  Elder  Swaim  was  still  their  pastor.  He  began 
to  sow  the  seeds  of  discord  among  the  membership.  Few 
men  were  more  bitter  than  he,  against  the  work  of  missions, 
and  general  development  of  church  work.  He  would  not 
reason ;  he  would  hear  nothing  except  that  which  suited 
him.  Much  of  his  conduct  was  unbecoming  a  Christian,  to 
say  nothing  of  a  Gospel  minister.  He  was  publicly  charged 
with  casting  gross  reflections  upon  Baptist  ministers  in 
order  to  destroy  their  influence,  because  they  stood  for  order 
and  method  in  the  Lord's  work.  He  declared  such  to  be 
"hirelings"  and  refused  to  publish  appointments  for  them; 
speaking  evil  of  them  in  public,  as  well  as  private. 


120       A  History  of  the  Liberty  Baptist  Association. 

Elder  William  Dowd  entered  complaint  against  him 
before  Abbott's  Creek  church,  where  he  held  membership, 
for  gross,  immoral  conduct,  and  offered  to  prove  him  guilty 
by  church  evidence.  He  used  every  effort  to  prevent  the 
church  from  hearing  this  evidence,  the  public  mind  was 
impressed  that  he  was  guilty,  and  "the  church  at  Abbott's 
Creek,  of  which  he  was  pastor,  showed  a  disposition  to  pro- 
tect him  in  his  disorderly  conduct."  Living  witnesses  have 
testified  that  they  have  seen  him  so  intoxicated  while  trying  to 
preach,  that  he  had  to  steady  himself  by  holding  to  the 
"book-board."  It  is  not  pleasant  to  relate  such  things.  It 
is  done  only  to  show  how  the  chief  leader  in  the  split  in  this 
section  demeaned  himself  as  a  minister.  He  was  the  pastor 
who  used  his  influence  to  wreck  this  once  prosperous  and 
happy  little  church.  When  the  test  came,  he  carried  every 
member  of  Jamestown  church  with  him  save  nine.  These 
nine,  including  Elder  Win.  Burch  and  wife,  were  promptly 
excluded  from  the  fellowship  of  the  church  for  "disorderly 
conduct,"  being  by  them  regareled  as  "disorderly"  to  favor 
the  great  work  of  missions. 

These  few  invited  Elders  Wm.  Dowd  and  Eli  Phillips  to 
come  to  them,  before  whom  they  laid  their  grievances,  a 
part  of  which  is  given  above,  who,  when  they  heard  it,  pro- 
ceeeled  in  clue  form  to  recognize  these  nine  as  the  true  James- 
town church,  and  recommended  them  to  all  churches  and 
Associations  as  being  on  gospel  ground. 

This  little  band  of  God's  faithful  workers,  though  har- 
rassed  and  distressed  on  every  hand,  did  not  give  up,  but 
pressed  on  in  the  line  of  duty,  and  when  the  Liberty  Associa- 
tion met  in  Holloway's  next  year,  instead  of  nine,  they  num- 
bered 28,  12  of  whom  had  been  baptized. 

But  adverse  winds  seemed  to  be  against  the  little  flock 
after  this.  From  this  time  (1833)  up  to  1849,  they  seem  to 
have  had  no  pastor,  save  for  the  year  1838,  when  Elder 
Enoch  Crutchfield  served  them.  All  this  time  the  church 
was  losing  in  numerical  strength,  till  in  1849  they  had  but  5 
members. 


A  History  of  the  Liberty  Baptist  Association.       121 

In  1850,  Elder  W.  1ST.  Hereford  took  charge  of  the  church 
and  that  year  baptized  18.  In  1852,  J.  A.  Crouch  was  pas- 
ton.  1853,  W.  J.  Witherington,  1854  and  '55,  O.  Churchill 
served  the  church.  1856,  Benjamin  Lanier.  1857  and  '58 
the  church  was  without  a  pastor. 

July  23d,  1859,  there  was  a  move  made  to  transfer  the 
Jamestown  church  to  High  Point,  which  motion  "was  carried 
unanimously." 

A  conference  was  held  in  High  Point  Wednesday,  July 
27,  1859,  when  the  name  was  changed  from  Jamestown  to 
High  Point  by  unanimous  vote. 

When  the  church  began  work  at  High  Point,  there  were 
only  21  in  membership,  but  from  that  time  on,  there  was  a 
slow,  gradual  growth  all  the  time  from  21  members  in  1859, 
to  140  in  1896. 

Elder  John  Mitchell  was  recognized  as  Moderator  about 
the  time  of  the  transfer  from  Jamestown  to  High  Point. 
Nothing  is  said  about  his  being  pastor;  probably  he  was 
there  as  supply. 

From  1859  to  1896,  the  church  was  without  a  pastor  for 
at  least  five  years,  as  reported  to  the  Association. 

During  the  32  years,  the  following  ministers  have  served 
the  church  as  pastor:  J.  B.  Jackson,  S.  W.  Howerton,  Wm. 
Turner,  J.  B.  Richardson,  G.  W.  Harmon,  J.  K.  Howell, 
J.  J.  James,  S.  H.  Thompson,  J.  N".  Stallings,  C.  S.  Ear- 
riss,  C.  G.  Wells,  J.  K  Fant,  E.  W.  Weaver  and  M.  L. 
Kesler. 

In  1896  the  church  decided  to  join  the  Piedmont  Asso- 
ciation, which  had  just  been  organized,  and  was  more  ac- 
cesible.  The  church  had  grown  to  be  a  strong  body  up  to 
the  time  it  left  the  Liberty. 


122       A  History  of  the  Liberty  Baptist  Association. 


CHAPTER  XII. 

Churches  and  Arms  of  Churches  in  and  Around  the 

Territory   of   Liberty  Association   That 

Have  Become  Extinct. 

1.  Boon's  Ford. 

2.  Mouth  of  Uwharie. 

3.  Unity  Meeting  House. 

4.  Oarraway  Creek. 

5.  BufTalow  Creek. 

5.   Summey's  Meeting  House. 

7.  Flint  Hill. 

8.  Hunt's  Fork. 


9.  Ring  Hill. 


Boone's  Ford. 


This  is  a  point  where  Baptist  preaching  was  begun  early 
in  the  history  of  the  State.  It  was  known  as  Boone's  Ford 
church.  Up  the  Yadkin  river,  in  Boone  Township,  David- 
son County,  there  is,  near  the  river's  edge,  a  cave  known  as 
Boone's  Cave ;  and  in  the  same  community  a  ford  across  the 
Yadkin,  known  as  Boone's  Ford,  from  which,  the  church 
(or  arm)  which  doubtless  was  nearby,  took  its  name.  It 
was  in  this  immediate  vicinity,  on  the  Davidson  side,  most 
probably,  that  the  father  of  Daniel  Boone  lived. 

This  church,  as  it  was  called,  was  an  arm  of  Old  Dutch- 
man's Creek.  10  The  mother  church  extended  "arms"  to  two 
other  points,  viz:  Mulberry  Fields,  (Wilkesboro)  and  Deep 
Creek. 

Daniel   Boone's   family  were   members   of   Boone's   Ford 

10  Dutchman's  Creek  church  was  constituted  October  5,  1772,  with  ten 
constituent  members,  with  William  Cook  as  their  minister.  It  was  a 
"Regular'''  Baptist  church.  On  December  12,  1790,  the  church  was  re- 
organized on  the  same  spot  and  called  "Eaton's,"  which  name  it  still 
retains. 


A  History  of  the  Liberty  Baptist  Association.       123 

Church,  but  Mr.  Boone  himself  never  joined  the  church, 
but  his  sympathies  were  with  the  Baptists. 

The  exact  location  of  the  church  is  not  definitely  known, 
but  Prof.  J.  T.  Alderman,  who  has  given  much  time  and 
study  to  Baptist  history  in  this  immediate  section,  is  of  the 
opinion  "that  their  place  of  worship  was  on  the  Davie  side 
of  the  Yadkin,  not  far  from  the  river  toward  Jerusalem." 
And  he  further  adds:  "Quite  a  number  of  those  who  took 
part  there  were  from  the  Davidson  side  of  the  river."  These 
opinions  are  accepted  as  being  as  nearly  correct  as  can  be 
ascertained,  with  the  lights  before  us. 

Just  when  the  work  began  here  we  are  without  knowledge, 
unless  the  records  taken  from  old  Dutchman's  Creek — the 
mother  church — furnish  the  data. 

Believing  that  the  most  interesting  way  to  present  this 
history  is  to  transcribe  all  the  records  known  in  regard  to 
this  organization,  we  here  reproduce  it : 

September  19,  1773. 

At  a  meeting  held  at  Boone's  Ford  on  the  Yadkin,  there 
were  added  unto  the  church  four  by  baptism.     Their  names 

were :    Nicholas  White,  Hannah  Lewis,  B Canady, 

Leah  Garrowood,  19  in  the  whole. 

From  the  above,  it  will  be  observed  that  "four  were  added 
unto  the  church."  The  arm  was  set  up  before  this  time. 
Also  the  "four  added"  made  the  total  membership  19. 

March  20,  1774. 

"There  were  added  to  the  church  fifteen  members  by  bap- 
tism, their  names  were:  Thomas  Turner,  John  Turner, 
Thomas  Adams,  Richard  Barnes,  George  Parks,  Thomas 
Brisco,  Wagstaf  Canady,  Daniel  Lewis,  Isaac  Eaton,  Sarah 
Turner,  Catharine  Turner,  Ann  Turner,  Unity  Haden,  Ag- 
nes Parkes. 

These  were  all  received  and  baptized  by  Rev.  John  Gano 
at  Boone's  Ford." 


124       A  History  of  the  Liberty  Baptist  Association. 

This  gives  us  another  glimpse  at  John  G-ano,  which  is  had 
nowhere  else. 

April  19,  1774. 

At  Boone's  Ford  there  were  received  twelve  members  by 
baptism :  Richard  Brown,  Edward  Turner,  John  Adams, 
William  Paterson,  Elias  Dehart,  Milliard  Crane,  Charity- 
White,  Jane  Clubb,  Rachel  Brown,  Elizabeth  Osborne,  Cath- 
arine Pool,  Ann  Turner. 

July  1,  1774. 

Rev.  John  McGlamry  was  appointed  to  preach  at  Jonathan 
Boone's. 

September  17,  1774. 

Received  at  Boone's  Ford  six  members  by  baptism  and  one 
by  letter. 

Their  names  were :  Samuel  Freeman,  Adam  Butner,  Wil- 
liam Durham,  Mary  Roberts,  Sarah  Drake,  Hannah  Hunt, 
Rachael  Brown,  also  Jemima  Mearil  (Merrill)  and  William 
Halden  (Haden)  by  letter. 

August  2,  1776. 

*  *  *  *  *  "Bro.  Harman  Butner  being  under 
dealing  by  our  brethren  at  Boone's  Ford,  his  crime  being 
grievous,  the  brethren  thought  fit  to  cite  him  to  the  mother 
church  ;  he  failed  to  come.  The  brethren  reported  his  crime 
and  they  thought  him  worthy  of  excommunication.  He 
being  out  with  the  soldiers,  the  time  of  execution  was  not 
appointed." 

September  6,  1777. 

"A  petition  from  the  branch  (arm)  of  this  church  at 
Boone's  Ford  for  a  constitution  was  considered.  John  Ervin, 
Isaac  Eaton  and  Benjamin  Martin  were  appointed  to  en- 
quire into  the  principles  and  standing  of  the  branch  and 
make  report  to  the  church." 


A  History  of  the  Liberty  Baptist  Association.       125 

October  15,  1777. 

"The  petition  from  Boone's  Ford  for  a  constitution  was 

granted." 

May  8,  1778. 

"The  brethren  at  Boone's  Ford  gave  up  their  grant  of  con- 
stitution. Rev.  William  Cook  was  called  to  the  pastoral  care 
of  Dutchman's  Creek  church,  and  it  was  agreed  that  he 
should   divide  his   time  with   the   church   here   and   Boone's 

Ford.'-' 

July  3,  1778. 

"The  next  thing  was  to  raise  a  bounty  for  our  minister. 
A  subscription  was  circulated  for  this  purpose.  The  privi- 
lege was  granted  Boone's  Ford  to  excommunicate  members." 

The  above  record  has  been  given,  both  for  the  history,  and 
to  show  how  our  brethren  did  business  one  hundred  and 
twenty-five  years  ago. 

There  is  no  record  given,  stating  when  the  organization 
ceased  to  exist. 

The  following  from  the  old  Jersey  record  throws  some 
light  on  the  subject: 

May  21,  1785. 

"The  church    met    and    opened    a    door    for  experience. 

Joshua  Pain  (Payne)  and  Susannah  Pain  joined  the 
church,  being  members  of  Boone's  Ford  church  when  it  broke 
meeting." 

It  is  understood  that  "broke  meeting"  means  that  the  arm 
disbanded  some  time  previous  to  May,  1785. 

This  is,  perhaps,  all  that  can  be  had,  giving  any  account  of 
this  organization. 

Mouth  of  .  lTwhabie. 

The  name  seems  to  locate  the  church,  which  is  thought  to 
have  been  on  the  east  side  of  the  river  near  its  junction  with 
the  Yadkin. 


126       A  History  of  the  Liberty  Baptist  Association. 

It  is  not  known  who  begun  the  work  at  this  place,  or  at 
what  date  it  had  its  origin. 

Abraham  Marshall,  son  of  Daniel,  writing  in  the  Georgia 
Repository  in  1802,  concerning  his  honored  father,  said  in 
part:  "Under  the  influence  of  an  anxious  desire  to  be  ex- 
tensively useful,  he  proceeded  from  Virginia  to  Hugwarry, 
in  North  Carolina ;  where  his  faithful  and  incessant  labors 
proved  the  happy  means  of  arousing  and  converting  num- 
bers." 

Mr.  Marshall  was  evidently  mistaken  about  his  father  go- 
ing to  this  church.  At  the  time  when  he  wrote,  it  must  have 
been  between  55  and  60  years  after  his  father  came  to  North 
Carolina.  His  father  remained  lure  but  a  few  years  and 
perhaps  the  son  was  quite  small,  when  the  father  left  for 
South  Carolina,  and  recollected  of  hearing  "Hugwarry"  re- 
ferred to  as  a  church  where  the  father  visited  and  preached; 
for  his  father  accompanied  Mr.  Stearns  to  Sandy  Creek  and 
he  and  his  wife  were  constituent  members  of  the  newly  con- 
stituted church. 

We  do  know  that  such  interest  had  been  developed 
at  Abbott's  Creek,  that  the  elder  Marshall  went  and  preached 
there,  when  in  the  first  half  of  1758,  a  church  was  consti- 
tuted and  he  ordained  pastor,  from  which  place  he  removed 
in  a  few  years  to  South  Carolina. 

Uwharie  must  have  been  an  arm  of  Sandy  Creek,  or  of 
Forks  of  Little  River  in  Montgomery,  which  was  constituted 
about  1700,  for  Uwharie  was  not  constituted  till  1780,  when 
most  probably  it  united  with  the  Sandy  Creek  Association. 
But  of  that  we  are  left  to  conjecture,  as  the  records  of  this 
body  were  burned  in  1816.  After  the  destruction  of  these 
records,  no  data  could  be  obtained  further  back  than  1805. 
The  report  that  year  says  "Uwharry"  was  represented  in  the 
Sandy  Creek  Association  by  Isaac  Galloway  and  William 
McGregor,  as  messengers. 

In  1807,  the  church  is  enrolled  as  "Mouth  of  Uwhary," 
with  John  Stuart  as  messenger. 


A  History  of  the  Liberty  Baptist  Association.       127 

Below  we  give  the  record  concerning  this  church: 

1809.  Mouth  of  TJwhary — Burrel  Coggins,  John  Wilson. 

1810.  Mouth  of  TJwhary — Peter  Miller,  John  Russel, 
Pleasant  Epps. 

1811.  Mouth  of  TJwhary — Elder  B.  Solomon,  John  Ma- 
bry,  Isaac  Galloway. 

1812.  Mouth  of  TJwhary — John  Pickler,  Stephen  Smart. 

1814.  Mouth  of  TJwhary — Elder  Bennet  Solomon,  Bur- 
rel Coggin,  Bartlett  Huckabee. 

1815.  Mouth  of  TJwhary — Elder  Bennet  Solomon,  John 
Russell,  Gabriel  Russell. 

After  this  date  the  church  never  reported  any  more,  as 
the  Pee  Dee  Association  was  formed  out  of  churches  on  the 
west  side  of  the  Association  and  most  probably  this  church 
went  into  the  new  body.  But  as  no  record  or  minutes  of  the 
early  sessions  of  this  body  could  be  obtained,  it  is  not  known 
how  long  the  church  maintained  its  existence. 

The  above  records  are  the  latest  obtainable  concerning  this 
church.  Mr.  Benedict  says  the  church  had  a  membership  of 
119  in  1780.  It  must  have  been  strong,  as  an  arm  to  have 
enrolled  so  many  members  at  its  constitution. 

In  December,  1791,  this  church  was  enrolled  in  the  old 
Yadkin  Association.  "Mouth  of  Hugwary"  at  this  session 
was  represented  by  William  McGregor,  Turner  Harris  and 
Isaac  Galloway. 

This  was  evidently  at  one  time  a  strong  church,  and  it  is 
regretted  that  we  cannot  know  more  of  its  history.  There 
were  three  preachers  who  had  their  membership  with  this 
church,  probably  at  the  same  time,  viz:  William  McGregor, 
Bennet  Solomon  and  John  Wilson.  We  find  the  following 
in  the  record  of  Abbott's  Creek  church : 

"Oct.,  1790.  Sent  ITaman  Miller  to  Hugwhary  to  aid 
in  the  ordination  of  a  deacon." 

"Dec,  1815.  Abbott's  Creek  sent  to  "Mouth  of  Huarry 
for  help  to  ordain  a  deacon  or  deacons." 

This  is  about  all  that  can  be  found  recorded  concerning  this 
once  flourishing  church. 


128       A  History  of  the  Liberty  Baptist  Association. 

Unity  Meeting  House. 

This  Meeting  House  was  situated  in  the  western  part  of 
Randolph  County,  not  far  from  the  county  line  and  between 
the  headwaters  of  Jackson's  Creek  and  the  Uwharie  River. 
It.  is  one  of  the  oldest  preaching  places  in  all  this  section  of 
country. 

Abbott's  Creek  church  makes  this  record: 

"October,  1799.  Bros.  Pope,  Vickery  and  Thomas  ap- 
pointed as  delegates  to  our  Association  (Sandy  Creek)  at 
Unity  Meeting  House,  Randolph  County."  1X  Here  is  a  point 
where  an  Association  was  held,  nine  years  before  Jersey  es- 
tablished an  arm  at  Tom's  Creek,  and  is  only  eight  or  ten 
miles  northeast  of  the  latter  place. 

This  point  must  have  been  cultivated,  either  by  Abbott's 
Creek  or  Mouth  of  Uwharie,  as  these  points  had  been  estab- 
lished many  years  before  the  date  mentioned  above. 

It  seems  to  have  had  considerable  prominence  in  its  day, 
as  a  fairly  good  house  was  built,  which,  finally  became  dilapi- 
dated and  was  torn  down  some  twenty  or  more  years  ago. 

It  finally  became  an  arm  of  Tom's  Creek  church,  as  the 
following  records  seem  to  indicate : 

"Saturday,  March,  1823.  We,  the  Church  of  Christ  at 
Tom's  Creek,  met  in  conference  at  Union  Meeting  House — 
(the  place  is  now  known  as  "Old  Union.)  Inquiry  was 
made  for  the  health  of  the  (church.)  Union  found.  Doors 
of  church  opened  for  the  reception  of  members." 

When  the  organization  ceased  to  exist,  is  not  now  known, 
But  it  is  probable  that  it  joined  with  the  anti-mission  side, 
when  the  split  came  in  1832,  and  in  a  few  years  passed  out 
of  existence,  as  no  account  of  it  can  be  had  later  than  the 


11  It  may  seem  a  little  strange  that  an  old  body  like  the  Sandy  Creek 
would  meet  with  an  arm  and  probably  a  comparatively  new  place  But 
the  old  Yadkin  Association  was  to  meet  the  same  year  with  Jersey 
church  but  because  they  had  no  house  that  year,  they  met  with  the  arm 
at  Holloway's,  which  was  about  thirty  years  before  the  church  was  con- 
stituted there. 

The  Abbott's  Creek  Union  Association  was  organized  with  the  arm  at 
Liberty,  four  years  before  the  constitution  of  the  church. 


A  History  of  the  Liberty  Baptist  Association.       129 

date  given  above,  1823.  Our  anti-mission  brethren  preached 
there  occasionally  as  long  as  the  old  house  afforded  shelter, 
and  it  was  regarded  as  belonging  to  them. 

An  aged  sister  gave  the  author  the  information,  to-wit, 
that  after  the  split,  she  attended  a  revival  meeting  at  this 
place  conducted  by  Elder  Philip  Snider  and  others  of  his 
faith  (referred  to  in  another  part  of  this  book)  in  which 
"mourners  were  invited  to  be  prayed  for,"  and  that  she  was 
one  of  the  number  who  went  forward. 

On  one  occasion  Elder  George  Pope  was  preaching  a  ser- 
mon at  this  church  from  the  words  "Contending  and  Conten- 
tion." Something  said  in  the  sermon  greatly  offended  Daniel 
Gould,  one  of  his  members  at  Abbott's  Creek,  who  was  pres- 
ent, who  laid  in  a  complaint  against  his  pastor  when  he  re- 
turned.    Was  he  hit? 

Caeeaway  Ceeek. 

This  was  an  arm  of  Abbott's  Creek  church.  Here  follows 
the  oldest  record: 

April,  1784.  *  *  *  Church  took  into  consideration 
the  transgression  and  circumstance  of  Ann  Fields  and  unites 
in  her  excommunication  and  a  declaration  to  be  made  next 
meeting  at  Caraway." 

She  was  a  member  of  the  arm  at  this  place. 

January,  1793.  "The  several  arms  of  this  church  (Ab- 
bott's Creek)  have  agreed  to  hold  correspondence  once  a  year 
on  the  third  Saturday  of  August  at  the  Caraway  Meeting 
House." 

March,  1790.  "*  *  *  *  We  also  received  a  letter  from 
Caraway  of  some  distressed  members  that  formerly  belonged 
to  Shedford's  Church."  (Where  was  Shedford's  ?  Another 
preaching  place  gone  down.) 

Another  record  is  made  of  this  place,  January,  1795. 

August,  1805.  The  church  (Abbott's  Creek)  took  into 
consideration  the  conduct  of  three  members  for  open  com- 

9 


130       A  History  of  the  Liberty  Baptist  Association. 

munion  and  they  were  censured:  Bro.  Lamar,  Sister  Curtis 
and  Sister  McDade.  We  therefore  appoint  an  occasional 
meeting  at  Caraway  fourth  Saturday  in  August,  1805." 

"March,  1809.  Caraway  meetings  held  every  three 
months." 

This  is  the  last  account  we  have  of  this  interesting  point. 
Its  location  is  not  known,  but  a  Caraway  Creek  in  southwest 
of  Randolph  county  leads  to  the  belief  that  it  was  in  that 
section. 

BlJFFALOW,    OR   BlJFFALOW   CrEEK. 

The  first  mention  of  this  place  is  found  in  the  old  records 
of  Abbott's  Creek  church,  December,  1785,  and  is  as  follows: 
"The  church  has  agreed  in  calling  Bros.  Murphy  and  Davis 
to  look  into  the  abilities  of  BufTalow  for  constitution." 

It  seems  that  it  was  an  arm  of  Abbott's  Creek  at  this  time. 
While  it  is  not  so  stated,  it  seems,  that  it  was  constituted, 
■  probably  at  the  time  indicated  above.  This  was  about  three 
years  after  Elder  George  W.  Pope  came  to  Abbott's  Creek 
as  pastor,  and  as  this  point  was  in  Guilford  county,  the  county 
where  his  mother  came  and  settled  after  corning  south,  it  is 
supposed  that  through  his  influence,  this  place  had  connec- 
tion with  Abbott's  Creek. 

In  October,  1790,  Joseph  Cummins  was  appointed  to  se- 
cure help  from  his  church,  or  arm,  to  assist  in  the  ordination 
of  deacons. 

Mention  is  again  made  of  this  church  in  1804.  The  church 
was  first  enrolled  on  the  minutes  of  the  Sandy  Creek  Asso- 
ciation in  1805.  It  was  reported  to  the  same  body  in  1807, 
1808  and  1809.  The  number  of  its  membership  was  never 
given.  It  was  never  reported  again,  after  the  date  named 
above,  and  perhaps  became  extinct,  or  dropped  out  of  notice, 
as  Benedict,  who  visited  Abbott's  Creek  in  1810,  makes  no 
mention  of  it  in  his  history  published  in  1813. 


A  History  of  the  Liberty  Baptist  Association.       131 

Summey's  Meeting-House. 

As  to  the  location  of  this  house,  nothing  is  known  further 
than  the  quotation  given  below.  This  is  another  of  the 
preaching  places  started  and  fostered  by  Tom's  Creek  church. 
The  record  follows : 

"Saturday  before  the  second  Lord's  day  in  January,  1817, 
the  church  met  at  Summey's  Meeting-House,  on  huary.  (Uw- 
harie)  Conference  opened  and  proceeded,  if  all  (were)  well: 
a  union  found." 

It  is  cause  for  regret  that  these  places  were  not  sustained 
and  preaching  kept  up  to  this  day.  In  some  of  these  places 
Baptists  are  almost  unknown. 

Flint  Hill. 

There  is  nothing  known  of  this  place,  save  one  record,  but 
it  was  one  of  the  points  where  an  arm  of  Tom's  Creek  had 
been  planted. 

"Tom's  Creek,  April  19,  1817,  *  *  *  church  met;  petition 
from  Flint  Hill  handed  in  and  was  granted.  Appointed 
Elder  Nathan  Riley,  James  Badgett  and  Alexander  Stephens 
to  go  to  Flint  Hill." 

Flint  Hill.     This  was  most  probably  in  Randolph  County. 

This  was  doubtless  an  arm  or  preaching  place  where  once 
Baptists  held  forth,  in  Randolph  County,  or  possibly  on  the 
Montgomery  side  of  the  river,  which  has  long  since  been  dis- 
continued. There  is  no  known  record  of  its  location.  It  was 
near  enough  to  have  official  business  with  Tom's  Creek  church, 
which  in  those  times  was  at  no  great  distance,  for  they  usually 
called  on  churches  that  were  reasonably  near. 

There  was  a  meeting-house  by  that  name  about  two  miles 
from  Saunder's  Ford,  on  the  Uwharie,  towards  Troy,  Mont- 
gomery County,  which  went  down  some  thirty  or  forty  years 
ago,  though  it  was  not  ascertained  whether  it  was  a  Baptist 
meeting-house. 

Tradition  tells  us  nothing  of  the  location  of  these  places  or 
who  did  the  preaching  which  was  had  occasionally:  most 
likely  the  pastors  of  the  mother  church. 


132       A  History  of  the  Liberty  Baptist  Association. 

The  old  church  record  of  Tom's  Creek,  April  17,  1817, 
tells  us  that  Flint  Hill  sent  a  "petition"  asking  for  helps  in 
the  transaction  of  some  church  business.  It  may  have  been 
an  arm  of  Mouth  of  Uwharie  church,  which  was  located  near 
the  mouth  of  the  river.  There  is  strong  ground  for  believing 
that  nearly  all  these  churches  were  in  southwest  Randolph  or 
near  the  line,  and  that  Elder  Eli  Phillips  supplied  for  these 
churches  while  under  appointment  by  the  State  Board. 

Had  all  these  churches  been  able  to  have  supported  good 
pastors,  what  would  have  been  the  condition  of  Randolph 
County  to-day.  Great  is  the  pity,  for  instead  of  all  this  be- 
ing missionary  ground,  it  to-day  doubtless  would  be  a  Baptist 
stronghold,  wielding  a  mighty  influence  for  God  and  His 
truth. 

Hunt's  Fork:. 

Several  years  after  the  constitution  of  the  church  at  Ab- 
bott's Creek  the  second  time,  (1783),  she  commenced  work 
at  the  point  named.  This  was  said  to  be  for  the  convenience 
of  members  living  at  a  considerable  distance  south  from  the 
church. 

A  house  was  built  at  this  place,  which  was  about  three 
miles  north  from  Thomasville,  N".  C,  where  Zion  Methodist 
Meeting-PIouse  now  stands. 

There  is  no  record  of  work  here  till  December,  1805.  This 
was  kept  up  at  irregular  intervals  till  October,  1810,  when  it 
was  discontinued.  Nothing  more  is  heard  of  it  till  October, 
1822,  when  a  business  meeting  was  held  and  some  business 
transacted.  Abbott's  Creek  set  it  off  as  an  arm  in  October, 
1822.  During  the  year  1825  it  was  constituted  as  a  church, 
Elders  Ashley  Swaim,  Christopher  Swaim,  Michael  Swaim 
and  Christopher  Vickery  serving  as  the  Presbytery.  In  Oc- 
tober following  it  joined  the  Sandy  Creek  Association.  In 
the  great  upheaval  it  went  anti-mission,  and  in  1837  had  a 
membership  of  19.  It  reported  for  a  few  years,  but  was 
growing  weaker,  and  in  1850  did  not  report  at  all. 


A  History  of  the  Liberty  Baptist  Association.       133 

Ring  Hill. 

This  place  was  fostered  by  Tom's  Creek  church — as  the 
mother.  Its  location  is  about  two  and  a  half  miles  east  from 
the  cross-roads  at  the  Robert  Williams'  place,  and  about  thir- 
teen miles  south  of  west  from  Thomasville,  1ST.  C.  No  dates 
are  obtainable  as  to  when  preaching  was  first  had  here,  but 
most  likely  as  far  back  as  1814.  The  mother  church  was 
constituted  in  1811.  On  the  13th  day  of  July,  1816,  "a  few 
members  of  the  Ring  Hill  met  together  at  Ring  Hill  Meeting- 
House.  After  preaching,  way  was  opened  to  receive  members 
into  our  fellowship,  and  sister  Patty  Write  (Pattie  Wright) 
came  forward  and  was  received  by  letter  from  Abbott's 
Creek." 

Thus  we  see  the  arm  doing  business  five  years  after  the 
mother  church  was  constituted. 

There  is  no  information  as  to  when  work  ceased  here. 
There  is  strong  probability  that  this  interest  was  moved  up 
to  Liberty  and  merged  into  that  work,  as  we  have  records  of 
work  there  in  1824. 

Some  of  the  preachers  who  labored  here  were  William  Sum- 
mer, of  Tennessee,  Jesse  Sowel,  Richard  Wright,  ISTathan 
Riley,  and  perhaps  others. 

As  to  the  name — Ring  Plill — there  is  a  sad  tradition.  It 
is  said  that  the  Indians  took  a  white  man  captive,  tied  him 
down  and  stuck  his  body  full  of  rich  pine  splinters  and  set 
fire  to  them,  and  while  he  was  burning  they  danced  around 
him  with  the  war-whoop.  It  was  reported  by  one  who  lived 
at  the  place  that  for  many  years  nothing  would  grow  in  the 
"ring"  where  they  thus  danced.  This  was  doubtless  a  noted 
place  ninety  years  ago.  And  did  not  the  people  then  have 
good  reason  for  the  belief  of  such  tradition  ?  This  ring  was 
said  to  be  some  twenty-five  yards  in  diameter.  It  is  now 
grown  up  in  small  bushes. 


134       A  History  of  the  Liberty  Baptist  Association. 


CHAPTER  XIII. 

Churches  That  Once  Belonged  to  Liberty  Association, 
but   Have  Become  Extinct. 

Tom's  Creek. 
Stoker's  Chapel. 
Pleasant  Fork. 

Tom's  Creek. 

There  is  no  record  of  work  done  at  this  place  before  March 
19,  1808.  On  this  date  Jersey  church12  set  off  an  arm, 
known  as  Tom's  Creek,  near  a  small  stream  by  that  name. 
Services  were  kept  up  regularly  till  the  church  was  con- 
stituted. 

The  arm  invited  Elders  John  Gilbert  and  Bennet  Solo- 
mon to  sit  with  them  as  a  presbytery.  The  church  was  con- 
stituted on  Sunday,  October  20,  1811,  with  a  membership 
of  twenty-five,  four  of  whom  were  colored  people. 

As  to  who  served  the  church  as  pastor  from  1811  till  1832 
is  not  well  authenticated,  but  the  probability  is  that  Nathan 
Riley,  James  B.  Badgett  and  Jesse  Sowel  were  the  pastors 
who  served.  Elder  Riley,  it  seems,  served  the  arm  while  he 
was  only  a  licentiate,  and  continued  this  service  for  several 
years.  In  July,  1817,  Jersey  church  asked  for  a  part  of 
Elder  Riley's  time,  which  was  granted.  Erom  this  it  would 
seem  that  he  was  still  pastor  at  this  date.  If  Elder  Badgett 
served  at  all  it  must  have  been  between  this  date  (1817)  and 
his  death  in  1827. 

In  May,  1828,  the  services  of  Elder  Jesse  Sowel  were 
sought  and  secured.     He  was  pastor  at  the  time  of  the  split 

12 The  old  records  of  Tom's  Creek  church  state  that  it  was  "Swearing 
Creek  church,  under  the  pastoral  care  of  Thomas  Durham."  As  Thomas 
Durham  was  pastor  of  Jersey  church,  and  the  church  situated  near  the 
stream  bearing  that  name,  it  is  most  likely  true  that  it  was  known  by 
both  names — "Swearing  Creek  church"  and  that  of  "Jersey  Settlement 
church." 


A  History  of  the  Liberty  Baptist  Association.       135 

in  1832,  about  which  time  it  seems  his  connection  with  the 
church  ceased. 

About  1833  Elder  Benjamin  Lanier  began  his  pastorate 
with  the  church  and  continued  with  it  for  more  than  thirty 
consecutive  years. 

Perhaps  few  churches  have  paid  as  little  for  pastoral  sup- 
port as  this. 

December,  1813,  this  record  is  found:  "Moved,  whether  it 
is  a  duty  incumbent  on  the  church  to  cast  in  their  mite  to 
loose  their  pastor's  hands.  Answered,  yes."  This  is  the  first 
notice  taken,  so  far  as  the  record  shows,  of  rendering  any  sup- 
port to  the  pastor. 

In  October  of  the  same  year  8  shillings  were  made  up  as  a 
fund  to  aid  in  printing  the  minutes. 

This  church  divided  at  the  time  of  the  split  in  the  denomi- 
nation. At  the  February  meeting,  1832,  the  separation  oc- 
curred. Those  who  stood  for  missions,  Sunday  schools,  etc., 
held  the  old  house  and  church  records.  Those  who  went  out 
(or  "withdrawed,"  as  given  in  the  old  records),  built  a  new 
meeting-house,  nearly  three  miles  away.  In  the  community 
these  two  churches  were  known  as  "Old  Tom's  Creek"  and 
"New  Tom's  Creek." 

The  matter  of  separation  was  discussed  for  more  than  a 
year  before  the  division  was  finally  effected. 

To  show  something  of  the  spirit  which  prevailed  at  the 
time,  the  following  quotations  are  made  from  the  old  church 
record : 

May,  1831,  Philip  Snider  with  other  brethren,  appeared  to 
be  wounded  with  Jesse  Sowel,  Martha  Skeen,  James  Brown 
and  B.  Lanier  for  supporting  the  Baptist  State  Convention. 
Referred."  At  the  September  meeting  following  the  refer- 
ence of  the  May  meeting  was  taken  up. 

"Took  the  voice  of  the  church  to  know  how  many  could 
fellowship  those  brethren  who  were  favorable  to  the  Baptist 
State  Convention;  a  majority  was  in  full  fellowship  of  the 


136       A  History  of  the  Liberty  Baptist  Association. 

same.  The  minority  would  not  agree  till  Monday  after, 
when  the  church  met  again  and  all  appeared  to  be  in  full  fel- 
lowship." And  but  for  agitators,  doubtless  the  church  would 
have  continued  in  fellowship. 

Previous  to  the  year  1S6S,  the  spiritual  life  of  the  church 
was,  most  of  the  time,  at  a  low  ebb.  The  author  was  told 
that  during  a  part  of  this  period  the  church  paid  its  pastor 
the  sum  of  three  dollars  a  year  as  salary,  and  this  amount  was 
paid  by  three  brethren. 

This  state  prevailed  with  varying  conditions  till  1S6S, 
when  the  church  called  Elder  A.  P.  Stoker  as  pastor.  The 
little  band  took  on  new  life  and  soon  a  considerable  number 
were  added  by  baptism  and  the  number  increased  from  twenty- 
four  to  fifty.  The  congregations  were  large  and  much  in- 
terest was  being  manifested,  and  the  church  bid  fair  to  be- 
come a  centre  of  influence,  and  had  before  it  an  open  door  of 
great  usefulness.  But  this  good  day  was  soon  to  end.  The 
devil  could  not  allow  this  condition  to  prevail  without  an 
effort  to  destroy  such  beautiful  harmony  in  church  work. 

In  the  early  seventies  the  Liberty  Association  began  to  con- 
sider anew  the  great  work  of  giving  the  gospel  to  the  world. 
The  work  of  missions  was  being  agitated.  This  work  was 
introduced  into  Tom's  Creek  church.  It  was  not  long  before 
opposition  to  this  work  was  developed.  The  opposers  offered 
no  Scripture  as  a  ground  of  opposition.  An  effort  to  raise 
mission  money  was  actually  ridiculed  in  open  conference — 
and  shall  it  be  said? — by  a  preacher.  The  opposition  was 
not  only  against  the  work,  but  as  is  generally  the  case,  against 
those  who  promoted  the  good  cause  by  giving  of  their  means. 
This  bad  spirit  was  manifested  in  various  ways  and  became 
so  marked  that  those  who  were  striving  to  develop  this  work, 
saw,  as  they  believed,  that  further  effort  on  their  part  would 
avail  nothing.  With  this  dark  future  before  them,  they  dis- 
posed of  their  homes  and  moved  to  other  parts. 

The  church  at  once  began  to  decline,  and  soon  lost  all  its 
former  influence  and  power  to  do  good.      The  congregations 


A  History  of  the  Liberty  Baptist  Association.       137 

dwindled  to  a  few  and  no  one  would  join.  The  body  be- 
came so  weak  that  it  could  not  support  a  pastor.  It  was 
doomed. 

At  last,  August  30,  1891,  a  presbytery  was  invited  and 
the  remaining  members  agreed  to  dissolve  the  old  organiza- 
tion. This  is  a  fearful  fulfillment  of  the  "candlestick  being 
removed." 

It  is  sad  indeed  to  pen  these  lines.  This  was  the  church 
into  which  the  author  was  baptized  and  where  he  received  his 
ordination  to  the  gospel  ministry. 

Xo  church,  nor  family,  nor  individual  church  member,  can 
obstruct  or  in  anywise  hinder  the  work  of  a  church  of  Jesus 
Christ  and  hope  to  escape  God's  displeasure. 

Pleasant  Fork. 

This  place  is  situate  about  four  miles  south  of  Winston- 
Salem.  The  community  united  in  building  a  meeting-house 
(union),  in  the  long  ago,  where  every  one  who  wished  made 
an  appointment  and  preached. 

About  1896  Baptist  preaching  was  begun  here,  with  such 
encouragements  that  legular  appointments  were  kept  up. 
Xew  Friendship  extended  an  arm  and  work  begun,  as  such, 
January,  1897. 

Elder  John  A.  Surmney  was  called  to  preach,  and  an  in- 
teresting Sunday  school  was  organized. 

May  29,  1897,  a  church  was  constituted  consisting  of  .... 
members.      Mr.  Summey  was,  by  a  call,  continued  as  pastor. 

This  little  church  had  a  bright  future,  and  every  one  was 
hopeful.  But  alas !  This  condition  was  early  doomed  to  bit- 
ter disappointment :  "Sanctification,"  so-called,  "Sinless  per- 
fection," "Divine  healing,"  crept  in  almost  unawares.  Several 
profr-ssr'd  to  have  received  the  "second  blessing"  ;  among  this 
number  there  were  enough  Baptists  to  paralyze  the  work 
there.  It  played  havoc  with  our  little  church.  Strange  to 
say,  those  who  became  "sanctified"  turned  against  pastor  and 
church,  as  well  as  against  those  who  were  not  in  sympathy 


138       A  History  of  the  Liberty  Baptist  Association. 

with  them,  but  who  were  outspoken  in  their  condemnation  of 
their  new-fangled  religious  "fads." 

It  was  but  natural  to  expect  that  when  Christian  people 
become  so  perfect  that  they  could  not  sin  that  their  first 
thought  would  be  to  exercise  forbearance  towards  their  less 
fortunate  brethren  and  sisters,  who  were  not  strong  enough 
to  attain  to  such  heights,  and  help  them.  But  the  reverse  was 
true ;  they  seemed  to  lose  all  fellowship  with  their  churches 
and  whatever  of  work  they  had  hitherto  done  along  denomina- 
tional lines,  abandoning  all  former  church  affiliations,  getting 
together  to  worship  in  their  way,  setting  up  "sanctification" 
churches. 

One  remarkable  feature  of  the  whole  affair  in  other  sec- 
tions was  that  quite  a  large  number  became  hopelessly  insane 
and  are  now  in  insane  asylums.  This  all  comes  of  leaving 
the  good,  old  beaten  way  and  following  false  leaders.  This 
sort  of  thing  preyed  upon  the  infant  church  so  that  the  re- 
maining members  met  and  disbanded  October  11,  1903.  So 
much  for  modern  "sanctification." 

Stoker's  Chapel. 

This  was  a  small  church  of  19  members,  worshipping  under 
an  arbor  (never  had  a  meeting-house),  on  the  public  road  lead- 
ing from  Burney's  Mills  to  Troy,  Montgomery  County,  in  the 
northern  part  of  the  county. 

Elder  A.  P.  Stoker  was  the  prime  mover  in  getting  up  this 
organization.  The  date  of  its  constitution  is  not  known,  but 
probably  a  few  months  before  it  was  received  into  the  Liberty 
Association,  August,  1868. 

Mr.  -Stoker  was  elected  pastor  and  P.  C.  Riley  appointed 
clerk. 

In  August,  1869,  the  church  was  represented  in  the  asso- 
ciation by  M.  J.  Leach,  1ST.  P.  Jackson  and  P.  C.  Riley; 
after  which  the  church  was  never  represented  again,  and  in 
1871  the  name  was  dropped  from  the  roll  of  churches.  Its 
constitution  seems  to  have  been  premature. 


A  History  of  the  Liberty  Baptist  Association.       139 

CHAPTER  XIV. 

A  Complete  List  of  the  Officers  of  Liberty  Associa- 
tion from  the  Date  of  Organization  up  to  the  Ses- 
sion, August,  1906,  and  Time  Served. 

In  organization  at  Mount  Tabor,  Randolph  County,  N".  C, 
September  24,  1832.— Moderator,  Elder  Wm.  Burch;  Clerk, 
Elder  Peter  Owen. 

November,  1832. — Moderator,  Elder  Wm.  Burch;  Clerk, 
Elder  Peter  Owen. 

1833-1840.— Moderator,  Elder  Eli  Carroll;  Clerk,  Elder 
Peter  Owen. 

1841. — Moderator,  Licentiate  Gershom  Tussey;  Clerk, 
Elder  Peter  Owen. 

1842-1850. — Moderator,  Elder  Benjamin  Lanier;  Clerk, 
Elder  Azariah  Williams. 

1851-1852.— Moderator,  Elder  Wm.  Turner;  Clerk,  Elder 
Azariah  Williams. 

1853. — Moderator,  Elder  Benjamin  Lanier;  Clerk,  Elder 
Azariah  Williams. 

1854. — Moderator,  Layman  Joseph  Spurgin;  Clerk,  Elder 
Azariah  Williams. 

1855-1856. — Moderator,  Elder  Benjamin  Lanier;  Clerk, 
Elder  Azariah  Williams. 

1857-1858.— Moderator,  Elder  Amos  Weaver ;  Clerk,  Elder 
Azariah  Williams. 

1859. — Moderator,  Elder  Benjamin  Lanier;  Clerk,  Lay- 
man J.  H.  Owen. 

1860. — Moderator,  Elder  Benjamin  Lanier;  Clerk,  Elder 
Azariah  Williams. 

1861-1863.— Moderator,  Elder  J.  B.  Jackson;  Clerk,  Elder 
Azariah  Williams. 

1864. — Moderator,  Elder  Benjamin  Lanier;  Clerk,  Elder 
Azariah  Williams. 


140       A  History  of  the  Liberty  Baptist  Association. 

1865. — There  was  no  session  of  the  Association  held  this 
year,  on  account  of  the  disorganized  condition  of  the  country 
at  the  close  of  the  Civil  War. 

1866-1868. — Moderator,  Elder  Benjamin  Lanier;  Clerk, 
Layman  J.  H.  Owen. 

1869-1871.— Moderator,  Elder  Win.  Turner;  Clerk,  Lay- 
man, J.  Ii.  Owen. 

1872. — Moderator,  Elder  J.  H.  Brooks;  Clerk,  Layman 
J.  L.  Pleasant. 

1873. — Moderator,  Elder  H.  Morton;  Clerk,  Licentiate 
Thomas  Carrick. 

1874-1876.— Moderator,  Elder  Wm.  Turner;  Clerk,  Li- 
centiate Thomas  Carrick. 

1877.— Moderator,  Elder  Wm.  Turner;  Clerk,  Elder 
Henry  Sheets. 

1878-1883.— Moderator,  Professor  LI.  W.  Eeinhart ;  Clerk, 
Elder  Henry  Sheets. 

1884-1887.—  Moderator,  Elder  Wm.  Turner;  Clerk,  Elder 
Henry  Sheets. 

1888-1906. — Moderator,  Layman  James  Smith;  Clerk, 
Elder  Henry  Sheets. 

Recapitulation. 

moderators. 

1.  Elder  William  Burch  was  Moderator  1  year. 

2.  Elder  Eli  Carroll  was  Moderator  9  years. 

3.  Licentiate  Gersham  Tussey  was  Moderator  1  year. 

4.  Elder  Benjamin  Lanier  was  Moderator  17  years. 

5.  Elder  Wm.  Turner  was  Moderator  9  years. 

6.  Layman  Joseph  Spurgin  was  Moderator  1  year. 

7.  Elder  Amos  Weaver  was  Moderator  2  years. 

8.  Elder  J.  B.  Jackson  was  Moderator  3  years. 

9.  Elder  J.  H.  Brooks  was  Moderator  1  year. 

10.  Elder  H.  Morton  was  Moderator  1  year. 

11.  Professor  H.  W.  Eeinhart  was  Moderator  6  years. 

12.  Layman  James  Smith  was  Moderator  19  years. 


A  History  of  the  Liberty  Baptist  Association.       141 

CLERKS. 

1.  Elder  Peter  Owen  was  Clerk  10  years. 

2.  Elder  Azariah  Williams  was  Clerk  22  years. 

3.  Layman  J.  H.  Owen  was  Clerk  7  years. 

4.  Layman  J.  L.  Pleasant  was  Clerk  1  year. 

5.  Licentiate  Thomas  Carrick  was  Clerk  4  years. 

6.  Elder  Henry  Sheets  was  Clerk  30  years. 


142       A  History  of  the  Liberty  Baptist  Association. 


CHAPTER  XV. 

Preachers  oe  Introductory  Sermons    at  the    Various 
Sessions  of  Liberty  Association  and  Their  Tests. 

1832. — Jamestown,  George  W.  Purefoy,  1  Pet.  4:18. 
1S33. — Hollo-way's,  Josiali  Wiseman,  Matt  24:11. 
1834.— Abbott's  Creek,  Eli  Carroll,  Isa.  54:13. 
1S35. — Liberty,  John  Culpeper,  Sen.,  Matt.  4:17. 
1836. — Jersey,  Eli  Carroll,  1  Cor.  3:22-23. 
1837. — Lick  Creek,  Peter  Owen,  Ex.  33:15-16. 
1S38. — Abbott's  Creek,  Benjamin  Lanier,  Eev.  22:17. 
1839. — Pine  Meeting-House,  Eli  Carroll,  Eev.  12:1. 
1S40. — Holloway's,  Josiali  Wiseman,  Matt.  16:18. 
1841. — New  Friendship,  Benjamin  Lanier,  James  2:26. 
1842. — Reed's  Cross  Roads,  Barton  Roby,  Rom.  8  :28. 
1843. — Lick  Creek,  Benjamin  Lanier,  2  Cor.  8:9. 
1S44.— Abbott's  Creek,  Wm.  Turner,  John  13  :34-35. 
1845. — Jersey,  Alfred  Kinney,  2  Cor.  5:20. 
1S46. — Lick  Creek,  William  Turner  2  Cor.  10  :4. 
1847. — Abbott's  Creek,  William  Turner  (alternate),  Heb. 
13:1. 

1848. — Reed's  Cross  Roads,  Benjamin  Lanier,  Isa.  54:13. 
1849. — Big  Creek,  Azariah  Williams,  John  14:27. 
1850. — Jamestown,  Benjamin  Lanier,  1  Cor.  13:13. 
1851. — Liberty,  Wm.  Turner,  Luke  19  :10. 
1852. — Holloway's,  Z.  Minor,  by  request,  Matt.  25:46. 
1S53. — Abbott's  Creek,  Benjamin  Lanier,  Matt,  24:14. 
1854. — Reed's  Cross  Roads,  Alfred  Kinney,  Luke  15:17. 
1855. — Lick  Creek,  Benjamin  Lanier,  Matt.   24:14. 
1856. — Abbott's  Creek,  jSTanie  not  given,  Rom.  10:1. 
1857. — Reed's  Cross  Roads,  Wm.  Lambeth,  Rom.  2:6. 
1858. — Holloway's,  Amos  Weaver,  Matt.   21:3. 
1859. — ISTew  Friendship,  Benjamin  Lanier,  Matt.   16:24. 
I860.— Jersey,  Wm.  Turner,  Acts  6  :7. 


A  History  of  the  Liberty  Baptist  Association.       143 

1861. — Lick  Creek,  J.  B.  Jackson,  2  Cor.  6:1. 
1862.— Abbott's  Creek,  F.  H.  Jones,  Psa.  116  :12. 
1863.— Thomasville,  T.  W.  Tobey,  Psa.  42:11. 
1864. — Lick  Creek,  W.  H.  Harnner,  Eom.  10:4. 
1865. — Xo  session  on  account    of  conditions    caused  by 
Civil  War. 

1866.— Abbott's  Creek,  W.  T.  Walters,  Matt.  25:25. 
1867. — Jersey,  Benjamin  Lanier,  Matt.  6  :20. 
1868.— Abbott's  Creek,  W.  H.  Hamner,  Epb.  2  :5. 
1869.— Big  Creek,  A.  P.  Stoker,  Psa.  150:6. 
1870. — Pine  Meeting-House,  Win.  Turner,  Eev.  2  :4. 
1871.— New  Friendship,  W.  M.  Wingate,  2  Cor.  3:2. 
1872.— Holloway's,  H.  Morton,  Matt.  5  :16. 
1873.— Lick  Creek,  Thomas  Carrick,  Psa.  84:11. 
1874.— Muddy  Creek,  A.  F.  Redd,  Matt.  4.     Temptation 
of  Christ. 

1875.— Eeed's  Cross  Eoads,  C.  T.  Bailey,  Heb.  11 :24-25. 
1876.— High  Point,  H.  W.  Eeinhart,  1  Cor.  3:9. 
1877.— Big  Creek,  J.  B.  Richardson,  1  Cor.  12:27. 
1878.— Abbott's  Creek,  LL  W.  Eeinhart,  Luke  14:33. 
1879.— Liberty,  Harvey  Hatcher,  Eom.  10  :17,  13  :9-10. 
1880.— Holloway's,  S.  F.  Conrad,  2  Cor.  8  :7. 
1881. — Jersey,  Henry  Sheets,  Eccl.  9  :10. 
1882.— Muddy  Creek,  S.  H.  Thompson,  1  Kings,  6  :7. 

1883.— Pine  Meeting-House,  O.  F.  Gregory,  1  John,  3  :2-3. 

1884.— Summerville,  S.  H.  Thompson,  1  Cor.  16:13. 

1885. — Lexington,  J.  B.  Eichardson.     Text  not  given. 

1886.— Abbott's  Creek,  J.  B.  Eichardson,  Phil.  2:12, 

1887.— Lick  Creek,  Henry  Sheets,  Acts  5  :41. 

1888.— Eeed's  Cross  Eoads,  C.  Durham,  John  1 :14. 

1889. — New  Friendship,  W.  F.  Watson,  Josh.  5  :14. 

1890.— Jersey,  J.  M.  Bennett,  Acts  17:6. 

1891.— Pine  Meeting-House,  J.  K  Fant,  Matt.  20:6. 

1892.— High  Point,  Henry  Sheets,  Eccl.  11:1. 

1893.— Kernersville,  E.  T.  Brvan,  Matt.  11 :28. 


144       A  History  of  the  Liberty  Baptist  Association. 

1894. — Holloway's,  E.  Vandeventer,  John  3:7. 

1895.— Pleasant  Grove,  J.  M.  Hilliard,  John  12:26. 

1896.— Denton,  Henry  Sheets,  Isa.  35:1-2. 

1897.— Piney  Grove,  W.  H.  Kich,  Subject,  "Bible  Mis- 
sions." 

1898.— Eich  Fork,  J.  H.  Lamberth,  1  Tim.  3:15. 

1899.— Abbott's  Creek,  S.  B.  Wilson,  Luke  1:37. 

1900.—  Eeed's  Cross  Eoads,  W.  H.  Eich,  2  Cor.  8  :9,  and 
Rev.  2:9. 

1901.— Lexington,  C.  A.  G.  Thomas,  Eph.  4:16. 

1902.— Lick  Creek,  Henry  Sheets,  Acts  5  :42. 

1903.— Jersey,  W.  A.  Smith,  2  Cor.  4:6. 

1904. — Pine  Meeting-House,  Geo.  P.  Harrill,  Heb.  4:6. 

1905.— New  Friendship,  John  E.  Miller,  John  21:22. 

1906.— Thomasville,  J.  S.  Farmer,  1  John  4:17. 


A  History  of  the  Liberty  Baptist  Association.       145 

CHAPTER  XVI. 

Regular  and  Separate  Baptists. 

It  is  thought  proper  to  give  the  reader  some  account  of  the 
distinctive  names  given  above,  as  once  applied  to  Baptists. 
Indeed,  our  own  history  would  be  incomplete  without  it,  for 
Baptist  pioneer  work  w7as  more  or  less  affected  by  sharp  con- 
tentions, growing  out  of  misunderstanding  each  other,  in  re- 
gard to  methods  of  work,  as  we  shall  see  further  on,  because 
of  the  great  revival,  beginning  soon  after  1740. 

The  history  of  two  of  our  oldest  churches — Jersey  and 
Abbott's  Creek — is  interwoven  with  the  movement  that  gave 
the  world  these  distinguishing  names.  Jersey  was  Regular, 
and  Abbott's  Creek  Separate.  Each,  Regulars  and  Separates, 
had  good,  strong,  conscientious  men  in  their  ranks.  They 
were  men  of  deep  convictions  and  stood  firmly  for  what  they 
believed  to  be  right.  They  were  true  Baptists,  but  out  of 
harmony  as  to  the  best  methods  of  conducting  revival  work. 

The  two  churches  named  above  shared  in  the  feelings  that 
then  existed  and  finally  led  up  to  the  separation,  though  both 
were  constituted  some  ten  or  fifteen  years  after  the  Separates 
had  gone  out  from  the  Regulars. 

The  old  records  of  these  two  churches  make  almost  no 
mention  whatever  of  correspondence  between  these  bodies  for 
many  years,  calling  for  "helps"  to  assist  in  the  ordination  of 
deacons  or  the  adjustment  of  church  difficulties,  which  was  so 
common  in  that  day,  notwithstanding  they  were  only  about 
twenty-five  miles  apart.  They  chose  to  leave  each  other 
severely  alone — without  any  formal  recognition,  and  evidently 
for  no  other  reason  than  Jersey  was  Regular  and  Abbott's 
Creek  Separate.  Having  said  this  much  it  is  now  worth 
while  to  consider  the  names : 


10 


146       A  History  of  the  Liberty  Baptist  Association. 

REGULAR    AND    SEPARATE,    AND    WHY    THUS    CALLED. 

In  order  to  do  this  it  is  necessary  to  go  back  and  consider 
briefly  our  Baptist  ancestry  in  part.  American  Baptists  de- 
scended mainly  from  the  Baptists  of  England. 

13  "The  relations  of  English  Baptists  to  those  of  America 
have  naturally  been  most  intimate.  Nearly  all  of  the  Ameri- 
can churches  had  among  their  constituent  members  those  who 
had  belonged  to  English  Baptist  churches,  and  nearly  all  re- 
ceived accessions  from  the  mother  country  from  time  to 
time." 

These  English  Baptists  were  known  as  Particular  and 
General.  Many  of  them  were  of  those  who  had  once  belonged 
to,  but  had  become  disgusted  with,  the  Established  Church, 
and  coming  out  sought  something  more  in  accord  with  their 
idea  of  a  New  Testament  church  of  Christ.  Their  views  of 
theological  questions  as  relating  to  church  polity  and  the  ordi- 
nances were  not  clear — they  were  in  the  main  crude,  yet  they 
formed  themselves,  as  best  they  could,  into  churches  which, 
if  not  at  the  time,  were  afterward  denominated  as  Baptist 
churches  and  were  for  reasons  designated  as  Particular  and 
General. 

The  Particulars  received  their  name  from  the  fact  that 
they  were  Calvinistic  in  their  views  of  theology,  claiming 
that  the  atonement  of  Christ  was  particular  in  its  application 
to  God's  elect. 

On  the  other  hand,  the  General  Baptists  were  Arminian 
in  their  views  of  the  doctrines  of  grace.  And,  notwithstand- 
ing this,  the  General  Baptists  were  much  more  numerous  and 
influential  than  the  Particulars.  But  in  the  course  of  time 
these  distinctions  gave  way  in  large  measure ;  for  the  Par- 
ticulars had  to  a  great  extent  absorbed  the  General  Baptists, 
and  all  were  known  as  Baptists. 

In  New  England,  where  the  Separates  had  their  rise,  Con- 
gregationalism was  the  established  religion,  except  in  Ehode 

13  A  History  of  Baptists  churches  in  the  United  States,  p.  55  Newman. 


A  History  of  the  Liberty  Baptist  Association.       147 

Island.  It  was  here  that  Baptists  had  to  endure  punishment 
by  fines,  imprisonment,  whipping  and  banishment,  "for," 
says  one  writer,  "one  hundred  and  seventy-five  years." 

In  the  early  days  of  ISTew  England  Congregationalism,  says 
the  historian,  the  churches  required  candidates  for  member- 
ship to  relate  an  experience  of  grace  as  Baptists  do  now.  But 
later  on  they  relaxed  and  the  applicant  was  allowed  to  give 
his  experience  in  writing.  Finally,  drifting  farther  away, 
all  forms  of  giving  an  experience  of  grace  was  abandoned. 

Thus  the  spirituality  of  the  membership  composing  the 
churches  was  at  such  a  low  ebb  that  church  life  was  almost 
extinguished.  And  it  was  believed  that  a  majority  of  their 
preachers  were  strangers  to  the  power  of  saving  grace. 

This  seems  to  have  been  the  real  condition  of  church  life 
about  1740.  And  this  low  spiritual  condition  of  the  churches 
prevailed  amongst  Baptists  to  a  large  extent  as  well  as 
amongst  others. 

It  was  at  such  a  time  as  this  that  George  Whitefield,  of 
England,  came  to  this  country  and  did  much  evangelistic 
work.  He  was  without  doubt  the  most  eloquent  and  heart- 
searching  preacher  of  his  day — a  flaming  evangel  of  the  word 
of  God.  He  visited  ]STew  England  in  September,  1740, 
preaching  about  two  months ;  and  a  wonderful  revival  of  re- 
ligion was  the  happy  result.  Multitudes  of  church  members, 
as  well  as  many  preachers,  professed  conversion  under  the 
soul-stirring  sermons  of  Mr.  Whitefield.  The  churches  were 
beginning  to  feel  the  throb  of  new  life.  But  a  majority  of 
the  church  members  and  preachers  opposed  this  great  work. 
But  while  this  was  so,  there  were  some  of  the  preachers  of 
the  State  churches,  and  among  them  the  talented  and  pious 
Jonathan  Edwards,  who  did  all  in  their  power  to  promote  it, 
believing  it  to  be  a  work  of  divine  grace. 

But  because  of  the  opposition  fostered  by  the  government 
great  confusion  ensued.  Men  and  women  were  fined  and 
imprisoned  for  the  crime  of  favoring  and  otherwise  encour- 


148       A  History  of  the  Liberty  Baptist  Association. 

aging  revival  measures.  Being  thus  persecuted,  and  believing 
that  the  great  work  was  of  the  Lord,  they  separated  from  the 
old  churches  and  former  pastors  and  set  up  churches  for 
themselves.  These  were  called  Separates  because  they  had 
separated  from  the  established  churches.  The  old  organiza- 
tions were  called  Regular  because  they  were  established  by 
law.  In  this  manner  the  terms  Regular  and  Separate  first 
came  to  be  applied  to  the  churches. 

But  be  it  remembered  that  up  to  this  time  (about  1744) 
neither  of  these  terms  had  ever  been  applied  to  Baptists  or 
Baptist  churches  anywhere. 

Baptists  were  finally  affected  by  the  revival  as  it  spread 
and  deepened  in  spiritual  power  and  became  divided,  as  had 
the  others,  and  the  movement  was  denominated  the  New-Light 
Stir,  says  Semple,  the  Virginia  Baptist  historian,  and  "All 
who  joined  in  it  were  called  New-Lights."  Thus  they  were 
designated  by  New-Lights  or  Separates. 

Baptist  churches  had  become  careless  regarding  the  admis- 
sion of  members  into  their  churches.  The  New-Lights  or 
Separates  knowing  all  this  became  so  decided  in  their  con- 
viction that  none  but  converted  people  should  be  in  a  church, 
that  they  would  admit  no  one  except  upon  satisfactory  evi- 
dence of  having  a  new  heart. 

The  Separates,  as  above  noted,  first  took  their  rise,  or 
rather  their  name,  about  the  year  1744,  and,  though  perse- 
cuted as  they  were,  they  increased  most  rapidly.  The  preach- 
ers of  this  new  movement  preached  with  intense  earnestness — ■ 
with  a  zeal  born  from  above — and  thereby  drew  large  audi- 
ences ;  many  coming  from  long  distances  to  hear  the  wonder- 
ful messages  of  these  far-famed  preachers.  They  brought 
a  new  doctrine  (to  the  people,  then  living),  contending  that 
one  must  feel  conviction;  that  he  must  experience  a  sense  of 
relief  from  the  burden  of  sin,  through  faith  in  Christ,  which 
resulted  in  joy  to  those  exercising  such  faith. 


A  History  of  the  Liberty  Baptist  Association.       149 

SHUBAEL  STEABNES  AND  DANIEL  MARSHALL. 

The  New-Light  Stir  or  Separate  movement  would  be  very 
incomplete  without  special  reference  to  Messrs.  Stearns  and 
Marshall,  for  it  was  Mr.  Stearns  who,  under  God,  first  intro- 
duced the  new  movement  into  North  Carolina.  He  became 
a  Separate  about  1745,  and  was  soon  thereafter  divinely  im- 
pressed that  he  must  preach  the  Gospel.  In  the  meantime  he 
became  satisfied  that  he  had  never  complied  with  an  impor- 
tant command  of  Christ — that  of  baptism.  He  had  "dis- 
covered the  futility  of  infant  baptism."  Accordingly  on  the 
20th  clay  of  May,  1751,  he  was  immersed  by  Elder  Wait 
Palmer,  at  Tolland,  Connecticut,  and  was  ordained  the  same 
year  to  the  full  work  of  the  gospel  ministry,  thus  becoming  a 
Baptist,  He  was  strongly  impressed  that  God  had  a  great 
work  for  him  in  another  section  of  the  country.  In  obedience 
to  this  impression  he  started  out  from  the  land  that  gave  him 
birth  and  came  to  Berkley  in  Virginia.  It  was  here  that  he 
was  joined  by  Daniel  Marshall,  who  had  been  preaching  for 
some  time.  It  was  here  that  Mr.  Marshall  was  converted  to 
Baptist  views  and  was  immersed. 

But,  not  having  met  with  expected  success  here,  and  learn- 
ing of  great  spiritual  destitution  in  North  Carolina,  they  set 
out  and  traveled  to  Sandy  Creek,  in  the  northeastern  part  of 
what  is  now  Randolph  County.  If  the  Lord  was  directing 
them — and  who  can  doubt  it — Sandy  Creek  was  the  place 
where  he  wanted  them.  And  it  was  here  they  established  the 
first  Separate  church.  From  here  they  traveled  extensively 
in  every  direction  and  soon  established  arms  of  the  church. 

It  was  at  Abbott's  Creek  that  Daniel  Marshall,  Mr. 
Stearne's  brother-in-law  and  faithful  co-laborer  in  the  king- 
dom of  God,  was  successful  in  establishing  a  church  in  1758, 
and  which  is  now  a  member  of  Liberty  Association. 

From  Abbott's  Creek  Mr.  Marshall  went  to  South  Caro- 
lina. A  few  years  afterward  he  went  to  Georgia,  where  he 
fully  established  the  Baptist  cause. 


150       A  History  of  the  Liberty  Baptist  Association. 

It  never  can  be  known  this  side  of  heaven  the  extent  of  the 
great  work  accomplished  by  these  patient,  self-sacrificing, 
Separate  Baptist  preachers.  The  work  they  did,  in  the  plant- 
ing of  our  Baptist  Zion  in  the  South,  looms  up  with  marve- 
lous proportions  when  we  remember  that  possibly  they  did 
more  than  any  other  two  men  in  the  building  up  of  our  cause 
here  in  the  South,  where  more  than  half  the  Baptists  of  the 
world  are  to  be  found. 

But  while  the  Separates  were  moving  out  into  new  fields 
of  work,  planting  the  Baptist  banner  where  it  had  never  been 
known,  the  Regulars  were  performing  a  task  which  by  no 
means  can  be  overlooked.  They  stood  firmly  by  the  doctrines 
of  grace,  ever  precious  to  God's  dear  children,  and  preserved 
them  pure  as  given  and  accepted  everywhere  in  all  our  Con- 
fessions of  Faith. 

But  for  many  years  there  was  intense  bitterness  between 
these  two  wings  or  factions  of  our  denomination.  Like  the 
Jews  and  Samaritans  they  had  little  or  no  dealings  with  each 
other.  But  as  time  wore  on  both  sides  in  Virginia  seemed 
to  be  anxious  to  drop  former  differences,  as  both  sides  had 
suffered  alike  at  the  hands  of  persecution.  Now  (about  1787) 
both  sides  evince  a  spirit  of  reconciliation,  propositions  sub- 
mitted, and  in  Christian  love  they  are  accepted. 

Mr.  Semple  in  his  History  of  Virginia  Baptists,  published 
1810,  says  of  the  union  effected:  "This  union  has  now 
(1809)  continued  upwards  of  22  years  without  any  interrup- 
tion. The  bands  of  union  are  apparently  much  stronger  than 
at  first." 

Something  like  forty  years  they  held  aloof  from  each  other, 
but  when  reason  regained  her  throne  they  soon  dropped  past 
differences.  The  tilings  which  divided  them  then  are  now 
only  matters  of  history. 


A  History  of  the  Liberty  Baptist  Association.       151 


CHAPTER  XVII. 

The  Baptists  and    the    Regulators — Their    Probable 
Connection"  With  the  Movement. 

This  subject  is  discussed  here  because  of  the  fact  that  Cap- 
tain Benjamin  Merrill  was  said  to  have  been  a  member  of 
Jersey  church  and  that  he  commanded  a  company  of  three 
hundred  men,  supposed  to  have  been  mainly  from  Jersey 
Settlement,  in  what  is  now  Davidson  County. 

The  organization  in  North  Carolina  a  few  years  previous 
to  the  war  of  the  Revolution  known  as  the  Regulators,  was 
of  much  more  than  ordinary  importance ;  not  so  much  for 
what  was  accomplished  in  visible  results  as  that  for  which 
it  stood.  It  was  in  fact  the  outburst  of  that  great  patriotic 
spirit  which  developed  into  the  Revolution  that  made  the 
American  people  forever  free  and  independent. 

The  Regulators  were  in  the  main  plain  men  with  few  ad- 
vantages; but  were,  nevertheless,  endowed  with  a  large  share 
of  patriotism  and  a  good  fund  of  common  sense.  They  had 
rights  and  they  knew  it,  and  were  willing  to  stake  all  in  their 
defence.  They  were  peaceably  inclined,  but  desired  it  in  the 
full  enjoyment  of  all  and  every  right. 

And  it  is  worth  while  to  note  here  that  many  of  these  men 
were  the  worthy  descendants  of  the  Puritan  fathers  who  had, 
because  of  persecution  in  the  old  country  on  account  of  their 
religious  views,  left  all,  and  coming  to  this  country,  seeking 
privileges  which  were  denied  them  there.  Men  of  such 
rugged  character  were  not  likely  to  be  trifled  with  beyond 
reasonable  endurance. 

The  Regulation  movement,  instead  of  being  a  lawless  ag- 
gregation seeking  to  overthrow  the  State  government  as  was 
claimed,  was  only  the  crystalization  of  honest,  patriotic  sen- 
timent seeking  by  concert  of  action  to  secure  to  themselves 
and  people  at  large  their  just  rights  as  against  the  usurpation 


152       A  History  of  the  Liberty  Baptist  Association. 

of  official  tyranny  and  corruption  which  so  sorely  oppressed 
them.  Many  of  these  officials  were  foreigners  who  were 
political  favorites  of  the  Crown  and  had  come  over  to  achieve 
a  fortune,  and,  being  corrupt  at  heart,  they  persistently  op- 
pressed the  people  to  that  end. 

Mr.  Caruthers,  in  his  Life  of  Caldwell,  says  in  regard  to 
the  causes  which  led  up  to  the  organization  of  the  Regulators 
and  the  battle  of  Alamance  that,  "The  people  were  defrauded 
by  the  clerks  of  the  courts,  by  the  recorders  of  deeds,  by  entry- 
takers,  by  surveyors  and  by  lawyers,  every  man  demanding 
twice  or  three  times  his  legal  fee."  It  is  no  wonder  that  the 
people  sought  a  reformation  in  the  management  of  public 
affairs.  The  sheriffs  wTere  sometimes  very  insulting  as  wTell 
as  exacting.  Caruthers,  in  Revolutionary  Incidents,  first 
series,  gives  an  illustration:  "When  the  sheriff  wTas  going 
over  the  country  distraining  and  selling  the  property  of  every 
man  who  did  not  instantly  pay  the  amount  of  tax  demanded, 
accompanied  too  by  his  deputies  and  perhaps  some  others, 
well  armed  and  attending  him  as  a  life-guard,  he  came  to  the 
house  of  a  poor  man  who  was  not  at  home ;  but  as  if  deter- 
mined not  to  be  wholly  disappointed  in  his  object,  and  not 
finding  anything  else,  or  not  enough  of  anything  else  to 
satisfy  his  demands,  he  took  off  his  wife's  dress,  which  she 
had  on  at  the  time  and  which  she  had  made  with  her  own 
hands,  sold  it  under  the  hammer  for  her  husband's  tax ;  and 
then,  giving  her  a  box  or  slap  with  his  hand,  told  her  to  go 
and  make  her  another."  Just  such  acts  as  this,  with  many 
others  equally  outrageous,  caused  the  people  to  organize. 

The  same  author  says :  "It  does  not  appear  on  the  pages 
of  history  that  the  people  of  North  Carolina  were  disposed 
to  rebel,  without  a  cause,  against  the  authority  of  those  who 
were  properly  authorized  to  administer  the  laws,  or  that  they 
ever  refused  to  pay  whatever  taxes  might  be  necessary  for 
the  support  of  the  government ;  but  they  were  at  all  times 
ready,  when  they  had  the  power,  to  resist  oppression  or  fla- 
grant encroachments  on  their  rights." 


A  History  of  the  Liberty  Baptist  Association.       153 

It  is  not  to  be  wondered  at  that  the  people  being  ground 
under  the  heel  of  despotism — for  such  it  was — year  after 
year,  that  a  spirit  of  dislike  should  develop  for  everything 
that  savored  of  royalty.  Every  act  of  injustice  tended  to 
unite  the  people  more  and  more  for  the  oncoming  conflict  that 
was  to  drive  the  last  vestige  of  royalty  from  our  country. 

But  it  is  unnecessary  to  further  recount  the  outrages  in- 
flicted upon  a  suffering  people — and  we  have  scarcely  begun 
to  enumerate  their  deeds  of  wrong-doing — for  enough  has 
already  been  given  to  show  that  the  people  had  cause  for 
every  step  they  took,  and  no  one  will  be  inclined  to  say  them 
nay. 

Amongst  the  Regulators  were  found  many  of  the  best  men 
of  jSForth  Carolina — men  against  whom  nothing  could  be  said 
to  their  dishonor.  The  whole  movement  was  nothing  more 
than  an  honest,  clean-cut  movement  to  secure  the  rights  of 
citizenship. 

WERE  BAPTISTS   IN   THIS   MOVEMENT  \ 

Probably  this  question  would  have  been  above  debate  but 
for  what  was  said  by  Elder  Morgan  Edwards,  a  Baptist  min- 
ister, who  came  to  this  country  a  few  years  before  the  Revo- 
lution. Mr.  Edwards  was  a  Tory,  and  sad  it  is  to  say  it,  for 
he  was  the  only  Baptist  so  far  as  known  (he  was  foreign 
born)  that  attained  that  distinction.  It  seems  strange  indeed 
that  being  a  Baptist  his  sympathies  could  be  with  King- 
George.  It  has  been  said  that  most  of  our  Baptist  brethren 
in  England  at  that  time  were  in  hearty  sympathy  with  our 
people  in  their  efforts  to  secure  civil  and  religious  liberty,  a 
principle  ever  dear  to  Baptists  wherever  found.  But,  not- 
withstanding Mr.  Edward's  Tory  proclivities,  we  must  stop 
long  enough  to  say  that  he  did  more  than  any  other  man  in 
his  day  in  traveling,  gathering  and  recording  so  much  of  our 
earliest  Baptist  history,  rescuing  it  from  oblivion.  His  un- 
tiring zeal  and  indefatigable  efforts  did  much  to  enrich 
American  Baptist  literature.  For  this  his  name  will  be  held 
in  lasting  remembrance. 


154:       A  History  of  the  Liberty  Baptist  Association. 

But  as  Mr.  Edwards  saw  it  the  Regulation  movement  was 
a  crime — a  sin  against  the  British  Crown,  especially  so  for 
Baptists  whose  contention  ever  was  that  the  "powers  that  be 
are  ordained  of  God/'  forgetting,  it  seems,  that  these  powers 
were  intended  of  God  to  protect  the  people  in  their  civil  and 
religious  life.  But,  feeling  as  he  did,  he  did  all  in  his  power 
to  exonerate  his  brethren  of  the  Baptist  faith  from  the  stigma 
which  he  supposed  would  attach  to  their  name  because  of  any 
possible  connection  with  the  movement. 

In  referring  to  the  four  thousand  Regulators  who  were 
against  Governor  Tryon  and  his  tyrannical  State  government, 
he  says  there  were  found  only  seven  Baptists.  Possibly  there 
were  no  more  who  were  of  special  note.  It  is  known  every- 
where that  Captain  Benjamin  Merrill  was  an  officer  of  much 
prominence  in  this  movement.  Mr.  Morgan  tells  us  again, 
in  support  of  his  contention,  that  the  Sandy  Creek  Associa- 
tion passed  a  resolution  in  October,  1769,  which  follows: 
"If  any  of  our  members  shall  take  up  arms  against  the  legal 
authority,  or  aid  and  abet  them  that  do  so,  he  shall  be  ex- 
communicated." ISTo  doubt  such  resolution  was  passed,  for 
Baptists  have  always  been  great  sticklers  for  the  "powers  that 
be."  And  it  may  also  be  true  that  in  this  case  they  had  not 
considered  for  a  moment  that  the  "powers  that  be"  might  so 
far  transcend  their  right  to  exist,  that  in  God's  providence 
the  people  might  set  a  government  aside  and  in  its  stead  set 
up  one  which  would  protect  and  bless  the  people  and  glorify 
God,  the  Author  of  all  "powers."  Thus  it  is  seen  that  after 
a  fierce  conflict  Colonial  government  gave  way  to  something 
far  better,  and  who  doubts  that  God's  will  was  not  accom- 
plished in  it  all.  Where  was  there  anything  inconsistent  in 
Baptists  taking  an  active  part,  along  with  others,  in  trying 
to  establish  a  government  that  would  guarantee  just  and  equal 
rights  to  all  ?  This  was  the  condition  of  things  in  North 
Carolina  when  Mr.  Edwards  was  trying  to  disconnect  them 
with  the  movement,  when  in  fact  it  was  their  glory  that  they 
were  in  it. 


A  History  of  the  Liberty  Baptist  Association.       155 

It  would  not  have  been  like  Baptists  to  have  stood  by  in 
morbid  indifference  while  their  hard  earnings  were  being 
filched  from  them  by  dishonest  officials  and  while  they  were 
also  paying  taxes  to  support  a  religious  hierarchy  of  which 
they  had  not  the  slightest  respect  for  the  doctrines  held  forth, 
nor  for  the  ministers  who  were  living  in  luxury,  and  some- 
times in  debauchery  too. 

The  Presbyterians,  because  of  their  prominent  standing  at 
the  time,  were  enabled  to  take  a  leading  part  in  trying  to 
right  matters  so  that  the  people  might  enjoy  their  inalienable 
rights,  for  which  we  give  them  due  credit  for  all  they  did,  and 
that  was  much,  but  this  does  not  sustain  Mr.  Edwards  in  his 
contention  that  the  Baptists  were  not  at  heart  equally  inter- 
ested and  did,  under  the  circumstances,  all  in  their  power 
that  looked  to  a  redress  of  their  grievances.  Our  contention 
is  that  the  Baptists  were  as  generally  interested  as  any 
others ;  perhaps  more. 

IS  THESE  PROOF  THAT  THEY  WERE  ? 

Let  us  note  that  the  Regulators  were  strong  where  the  Bap- 
tists were  most  numerous.  The  section  surrounding  Sandy 
Creek  church  was  composed  almost  wholly  of  Baptists,  save 
in  a  few  neighborhoods.  Stearns  and  the  preachers  immedi- 
ately under  his  influence  had  gone  in  all  directions  and  estab- 
lished churches.  It  was  in  this  section  of  the  State  that  the 
Regulators  seemed  to  have  had  their  strongest  forces.  It  was 
in  this  section  of  the  State  that  the  battle  of  Alamance  was 
fought. 

The  Jersey  Settlement  was,  as  it  seems,  composed  almost 
exclusively  of  Baptists.  It  was  from  this  point  that  Captain 
Benjamin  Merrill  (tradition  says  he  was  a  Baptist  deacon, 
though  this  is  by  no  means  certain),,  marched  on  his  way 
toward  Alamance  with  three  hundred  men,  the  battle  having 
been  fought  before  he  could  arrive.  None  of  these  Baptists 
except  Captain  Merrill  ?  ISTo  one  can  for  a  moment  entertain 
such  a  thought. 


156       A  History  of  the  Liberty  Baptist  Association. 

Of  the  Forks  of  the  Yadkin  it  is  said:  "Colonel  Bryan 
could,  on  the  spur  of  the  occasion,  collect  about  eight  hundred 
men  in  the  Forks  of  the  Yadkin,  and  march  them  off  to  the 
British  at  Anson  court-house."  This  was  another  Baptist 
stronghold.  It  was  in  this  section  that  Boon's  Ford  Baptist 
church  had  an  existence  at  that  time  and  the  mother  of  this 
church  was  in  the  same  section,  not  many  miles  away.  These 
things  would  seem  to  indicate  that  there  were  many  Baptists 
among  the  Regulators. 

But  there  is  another  bit  of  history  that  offers  strong,  pre- 
sumptive evidence  that  there  were  many  Baptists  engaged  in 
this  movement.  Mr.  Edwards  tells  us  that  after  the  Eegu- 
lators  had  failed  at  Alamance  that  1,500  families  left  this 
portion  of  the  State.  They  became  discouraged  and  felt  that 
it  was  best  to  go  where  they  would  not  be  so  oppressed.  Just 
how  many  of  these  families  were  Baptists  will  perhaps  never 
be  known,  but  when  we  remember  that  Sandy  Creek  church 
was  reduced  from  606  to  14  souls  it  gives  us  some  idea  of  the 
real  situation  at  the  time.  A  little  previous  to  this  time 
Daniel  Marshall  left  Abbott's  Creek  church  and  went  to 
South  Carolina.  After  this  wTe  have  no  further  account  of 
the  church  organized  in  1758.  There  is  strong  probability 
that  this  church  emigrated  after  the  battle  of  Alamance  with 
the  hundreds  of  others  that  went  West. 

Speaking  of  Little  River  church  Mr.  Edwards  says:  "It 
began  about  1760  and  in  three  years  increased  from  eight 
souls  to  500,  but  is  now  (1771-73)  reduced  low  by  reason  of 
the  removal  of  families  to  other  parts ;  chieflTy  occasioned  by 
oppressions  which  seem  to  them  remediless  since  the  battle  of 
Alamance."  If  this  state  of  things  is  true  in  regard  to  these 
few  churches  that  we  chance  to  know  about,  is  it  not  a  true 
index  to  all  or  most  of  the  Baptist  churches  at  that  time  ? 
What  a  terrible  drain  upon  the  Baptist  forces  of  North  Caro- 
lina, just  at  the  time  when  they  seemed  to  be  so  prosperous 
and  aggressive.     They  seemed  to  be  carrying  everything  be- 


A  History  of  the  Liberty  Baptist  Association.       157 

fore  them.  It  can  only  be  imagined  what  our  State  would 
have  been  to-day  but  for  this  exodus  one  hundred  and  thirty- 
five  years  ago.  At  that  time  they  were  going  forward  by 
leaps  and  bounds.  For  the  same  time  there  has  been  nothing 
like  it  since. 

There  is  no  cause  for  wonder  that  the  mountains  of 
Western  North  Carolina  and  East  Tennessee  are  full  of  Bap- 
tists. Many  of  these  are  the  descendants  of  those  who  left 
the  central  part  of  our  State  more  than  a  century  ago  where 
they  could  be  free  from  the  molestation  of  royal  officials. 

Just  think  of  the  hosts  of  Baptists  pouring  into  these 
mountain  coves  and  vales  where  they  have  in  large  measure 
been  shut  out  from  the  outside  world,  and  consequently  cling 
tenaciously  to  Baptist  doctrine  as  taught  them  by  their  ances- 
tors from  generation  to  generation.  They  have  been  little 
influenced  by  the  many  isms  of  the  present  time  because  of 
their  isolation  from  the  outside  world. 

As  Captain  Benjamin  Merrill  lived  on  the  territory  now 
covered  by  the  Liberty  Association,  and  as  he  bore  such  a  con- 
spicuous part  in  connection  with  the  Regulation,  it  seems  but 
just  to  insert  a  statement  concerning  his  life  and  work  in  this 
connection. 


158       A  History  of  the  Liberty  Baptist  Association. 


CHAPTEK  XVIII. 

Capt.  Benjamin  Merrill, — His  Ancestry,  Home,  Family 
Descendants,  Execution,  Christian  Character  and 
Patriotism. 

The  people  of  North  Carolina  will  ever  feel  a  keen  interest 
in  the  life  and  tragic  end  of  Capt.  Benjamin  Merrill.  This 
interest  is  heightened  when  they  call  to  remembrance  the 
dark,  stormy  days  and  years  which  preceded  the  Revolu- 
tionary War,  and  his  espousal  of  the  cause  of  liberty. 

The  people  were  sorely  oppressed  by  the  minions  of  British 
power.  And  when  thus  wronged,  patriotic  blood  leaped  with 
quick  pulsations  to  resent  every  abuse  of  such  power.  They 
had  been  wronged  and  insulted ;  they  had  borne  and  endured, 
until  "forbearance  ceased  to  be  a  virtue."  Again  and  again 
they  sought  redress  of  their  grievances — peaceably  if  they 
could,  by  military  power  if  they  must.  Those  were  brave 
men  who  knew  nothing  of  military  life,  and  but  little  of  the 
great  principles  involved,  save  as  they  lived  in  their  hearts 
and  heaved  in  their  bosoms. 

The  struggles  and  trials  which  led  up  to  the  war  of  the 
Revolution  are  fraught  with  thrilling  interest.  In  these 
times  that  tried  men's  souls  is  found  the  history  of  Benjamin 
Merrill. 

Nothing  is  definitely  known  concerning  his  birth  and  pa- 
rentage, yet,  we  will  take  a  glance  backward  and  endeavor  to 
find  something  of 

HIS   ANCESTRY. 

As  there  were  Merrills  in  the  colony  that  came  down  from 
New  Jersey  and  settled  the  "Jersey  Settlement,"  perhaps  not 
much  earlier  than  1750,  and  as  he  had  his  plantation  and 
home  on  the  borders  of  the  Settlement,  some  twenty  years 
after  the  colony  is  supposed  to  have  come,  makes  it  quite 
probable  that  his  ancestors  were  in  New  Jersey.     And  fur- 


A  History  of  the  Liberty  Baptist  Association.       159 

ther,  it  is  most  likely  true  that  lie  came  with  the  colony  a 
young  married  man,  or  married  soon  after  his  arrival  here, 
as  he  had  a  large  family  of  children  at  the  time  of  his  execu- 
tion, in  June,  1771, 

HIS  HOME. 

His  plantation,  on  which  was  his  home,  was  some  four 
miles  south  of  Lexington,  K.  C,  and  about  two  miles  east 
from  Jersey  church.  The  writer  recently  visited  the  spot 
where  once  stood  the  residence  of  Captain  Merrill.  The 
venerable  oaks  standing  there,  could  they  but  speak,  might 
tell  us  much  of  valuable  history  in  the  eventful  years,  in  the 
long  ago,  now  buried  forever  in  the  wreck  of  time. 

It  is  said  that  our  hero  was  a  gunsmith,  and  that  the  strong 
branch  running  at  the  foot  of  the  hill  near  where  his  resi- 
dence stood,  afforded  the  power  necessary  to  operate  the  simple 
machinery  used  in  boring  out  the  barrels.  In  the  evening  he 
would  arrange  a  barrel  for  boring,  start  his  crude  machinery 
and  leave  it  running  all  night. 

FAMILY   DESCENDANTS. 

His  wife's  maiden  name  could  not  be  ascertained.  As  to 
the  number  of  children  there  are  two  statements :  Gov.  Tryon 
spoke  of  his  "wife  and  eight  children" ;  but  Captain  Merrill 
said,  "widow  and  ten  children." 

Of  the  names  of  his  children,  or  what  became  of  them  or 
their  descendants,  we  know  nothing,  save  one  son,  who  was 
blessed  with  a  family  of  five  children.  Their  names  and 
date  of  birth  are  given  below : 

Benjamin  Smith  Merrill,  born  September  10,  1774. 

Bettie  Merrill,  born  May  2,  1776. 

Azariah  Merrill,  born  May  26,  1777. 

Jemima  Merrill,  born  October  6,  1782. 

Sallie  Merrill,  born  July  15,  1784. 

All  the  Merrills  in  this  section  of  the  State  descended  from 
Azariah,  a  grandson  of  Captain  Merrill.     He  was  the  father 


160       A  History  of  the  Liberty  Baptist  Association. 

of  Deacon  Ebenezer  Merrill,  late  of  Jersey  church,  and  Ben- 
jamin Merrill,  late  of  Fork  church,  Davie  County.  Elder 
George  L.  Merrill  is  a  great-great  grandson  of  Captain  Mer- 
rill. 

Tradition  and  history  prove  beyond  a  reasonable  doubt 
that  the  subject  of  this  sketch  had  a  brother  Avhose  name  was 
Azariah.  It  is  handed  down  in  the  family  that  Azariah 
would  imbibe  too  freely  of  strong  drink,  and  when  in  this 
condition  would  exclaim,  "My  father  was  hung  in  defence  of 
the  truth,  and  I  am  willing  to  die  for  it." 

Just  before  his  execution,  which  took  place  at  or  near 
Hillsboro,  1ST.  C,  on  the  19th  day  of  June,  1771,  he  made  a 
request ;  here  it  is :  "In  a  few  moments  I  shall  leave  a  widow 
and  ten  children.  I  entreat  that  no  reflection  may  be  cast 
on  them  on  my  account,  and,  if  possible,  shall  deem  it  a 
bounty,  should  you  gentlemen  petition  the  Governor  and 
Council  that  some  part  of  my  estate  may  be  spared  to  the 
widow  and  fatherless." 

Here  follows  what  Governor  Try  on  said:  "Benjamin  Mer- 
rill, a  captain  of  the  militia,  left  it  in  charge  of  the  officers  to 
solicit  me  to  grant  his  plantation  and  estate  to  his  wife  and 
eight  children.  Wm.  Teyon." 

No  record  is  left  to  inform  us  as  to  what  was  done  in  re- 
gard to  the  above  request.  We  would  naturally  suppose  that 
it  was  thrown  aside  and  never  more  thought  of;  but  Mr. 
A.  J.  Owen,  a  member  of  Jersey  church,  whose  mind  was 
sound  and  memory  strong,  told  the  author  several  years  ago, 
that  the  grant  was  actually  made  as  requested,  to  the  widow 
and  children,  and  that  the  document  given  by  Governor  Tryon 
was  handed  down,  with  other  old  papers  belonging  to  the 
Merrill  family,  and  finally  lodged  in  the  hands  of  Wilson 
Merrill,  brother-in-law  of  Mr.  OwTen.  In  1855  Mr.  Owen 
got  possession  of  this  rare  document  and  held  it  till  1872, 
when  he  went  West,  at  which  time  it  slipped  from  him.  And 
though  the  paper  was  an  hundred  years  old,  yet  the  writing 


A  History  of  the  Liberty  Baptist  Association.       161 

was  just  as  legible  as  when  first  given.  It  was  written  on 
coarse,  heavy  paper  and  folded  like  a  deed — it  was,  in  fact, 
their  deed  then.  Mr.  Owen  committed  to  memory  its  con- 
tents.    On  the  back  of  the  folded  instrument  was  inscribed: 

"To  Jemima  Merrill  and  Her  Children."  The  contents 
were: 

"I,  Wm.  Tryon,  Governor  and  Captain-General  for  the 
Province  of  Xorth  Carolina ; 

To  Jemima  Merrill  and  her  Children : 

You  are  commanded  to  hold  and  possess  the  land  and  tene- 
ments, goods  and  chattels  of  the  late  Benjamin  Merrill,  hung 
for  high  treason,  till  His  Majesty's  pleasure  shall  be  known: 
and  all  his  tax  collectors  and  receivers  shall  take  due  notice 
thereof. 

"Done  at  Hillsboro,  June,  1771. 

''Wm.  Tryox.'v 

After  his  execution  the  widow  remained  on  the  old  home- 
stead. The  late  Miss  Susie  Turner,  a  very  worthy  and  aged 
lady,  told  the  author  that  she  recollected  well,  when  a  young 
girl,  of  hearing  her  aunt  Mary  Workman  tell  of  calling  in  to 
visit  the  widow  while  on  her  way  to  meeting  at  Jersey 
church.  Her  aunt  told  her  that  the  widow  was  blind. 
Whether  the  blindness  was  caused  by  some  natural  defect  or 
from  excessive  grief  at  the  sad  and  untimely  death  of  her 
husband  was  not  known.  She  was  never  herself  after  the 
death  of  her  husband — she  never  recovered  from  the  shock. 
She  was  almost  crazed  at  the  cold,  cruel  fate  which  befell 
her  in  thus  being  bereft.  She  suffered  great  mental  distress 
and  spent  much  of  her  time  in  walking  to  pass  off  the  melan- 
cholia which  clung  to  her  only  to  darken  her  days  of  grief 
and  bitterness.  Her  mind  was  scarcely  ever  free  from  her 
affliction  while  awake. 

ISTo  doubt  exists  as  to  his  patriotism.     He  was  true  to  his 

11 


162       A  History  of  the  Liberty  Baptist  Association. 

country.  And  tie  was  also  a  religious  man.  Tradition  says 
that  he  was  a  member  and  deacon  of  the  Jersey  Baptist 
church. 

As  to  his  character  Caruthers,  in  his  life  of  Caldwell,  says : 
"He  was  regarded  as  a  pious  man;  and  was  much  esteemed 
wherever  he  was  known.  He  was  within  an  easy  day's  march 
of  the  place  of  meeting  (Battle  of  Alamance)  with  three  hun- 
dred men  under  his  command,  when  he  heard  of  the  defeat; 
and  if  he  had  got  there  in  time  the  result  would  have  been 
different.  His  men  immediately  dispersed,  but  he  was  taken 
prisoner,  and  his  life  was  the  forfeit.  In  this  trying  situation 
he  gave  his  friends  satisfactory  evidence  that  he  was  prepared 
to  die ;  for  he  not  only  professed  his  faith  in  Christ,  his  hope 
of  heaven  and  willingness  to  go,  but  sung  a  song  very  de- 
voutly just  before  he  swung  off,  and  died  with  the  resignation 
and  composure  of  a  Christian." 

One  of  his  enemies  was  heard  to  say,  "If  all  went  to  the 
gallows  with  Captain  Merrill's  character,  hanging  would  be 
an  honorable  death." 

But  a  part  of  his  speech  upon  the  gallows  has  been  hard 
to  reconcile  with  what  we  believe  to  be  true  patriotism ;  and 
it  has  been  a  source  of  sincerest  regret  to  thousands  who  love 
his  memory.  He  condemned  his  course  and  explained  his 
connection  with  the  Regulators  in  a  compromising  way.  He 
seemed  to  apologize  for  the  course  he  pursued.  But  let's  not 
judge  him  harshly. 

We  are  too  apt  to  judge  him  from  our  own  standpoint,  with 
all  the  light  we  have.  Our  country's  freedom  was  then  in  a 
germinal  state.  What  the  outcome  was  to  be  was  uncertain. 
The  future  held  no  shining  light  to  beckon  an  oppressed 
people  on  to  freedom.  ]STo  one  had  gone  before  to  blaze  the 
way  to  freedom's  heights.  The  people  had  been  taught  to 
"obey  the  powers  that  be."  This  teaching  was  fully  brought 
out  while  considering  the  Mecklenburg  Declaration  of  Inde- 
pendence.    A  member  of  the  committee  arose  and  addressed 


A  History  of  the  Liberty  Baptist  Association.       163 

the  chairman  as  follows:  "If  you  resolve  on  Independence, 
how  shall  we  be  absolved  from  the  obligations  of  the  oath  we 
took  to  be  true  to  King  George  the  Third  about  four  years 
ago,  after  the  Regulation  battle,  when  we  were  sworn,  whole 
militia  companies  together  V  A  halt  was  called ;  discussion 
ensued;  at  last  their  consciences  were  eased  when  some  one 
suggested  that  the  oath  was  binding  only  while  the  King  pro- 
tected us  in  our  rights  and  liberties  as  they  existed  at  the 
time  it  was  taken. 

At  the  time  of  which  we  write  it  looked  very  much  like  all 
their  efforts  had  been  in  vain,  and  our  mind  reverts  to  another 
day — the  time  when  our  divine  Lord  was  crucified.  The  dis- 
ciples were  scattered  and  discouraged.  It  looked  to  them  like 
the  efforts  of  the  Master  to  establish  His  kingdom  had  failed. 
This  thought  is  emphasized  in  the  conversation  which  took 
place  between  Jesus  and  the  two  on  the  way  to  Emmaus.  How 
dolefully  they  discussed  the  situation !  "We  trusted  that  it 
had  been  he  which  should  have  redeemed  Israel."  Were  they 
disloyal  ?  No,  they  loved  their  Master,  but  their  eyes  were 
holden.  The  bright  day  was  just  ushering  in,  but  they  could 
not  see  it.  Was  not  this  true  of  Benjamin  Merrill?  Could 
he  have  been  permitted  to  look  into  the  future  a  few  years 
he  would  never  have  said  what  he  did. 

Let  us  pass  by  what  seems  to  have  been  a  mistake  and  throw 
over  it  the  mantle  of  charity,  and  do  him  honor  as  a  Chris- 
tian and  patriotic  hero. 


164       A  History  of  the  Liberty  Baptist  Association. 


CHAPTER  XIX. 

Old  Customs,  Some  of  Which  Have  Had  Their  Day — 
Campmeetings — Protracted  Meetings — Boxed  Pul- 
pits-— Taking  a  Text,  Liberty  to  Preach — Ordina- 
tion of  Ministers — Appointments  of  Brethren  by 
the  Church — Children  not  Looked  After  Then,  as 
Xow- — Public  Announcement  of  the  Exclusion  of  a 
Member. 

campmeetings. 

In  the  long-ago,  when  there  were  few  churches  and  they 
widely  separated,  the  people  came  together  and  camped  on 
the  ground  for  the  sake  of  convenience.  The  people  went 
long  distances  to  attend  these  meetings. 

Dr.  Furman,  of  Charleston,  writing  of  these  times,  said: 
"Several,  indeed  a  very  considerable  number,  had  gone  70  or 
80  miles"  to  attend  meeting.  Later  on,  small  log  huts  were 
built,  many  of  them,  where  the  people  cooked,  ate  and  slept. 
Nearly  all  the  old  churches  had  these  small  buildings  (called 
tents),  one  belonging  to  each  family. 

In  process  of  time,  churches  multiplied  and  the  necessity 
for  camp-meetings  gave  way  to  the  protracted  meeting. 

PROTRACTED    MEETINGS. 

The  protracted  meetings  differed  little  from  camp-meet- 
ings, only  that  as  churches  increased  in  number  they  were  in 
most  cases  near  enough  for  the  people  to  attend  from  home. 

Forty  years  ago  the  churches  decided  on  the  time  for  the 
protracted  meeting,  and  public  announcement  of  the  date  of 
the  meeting  was  made  and  a  general  invitation  extended  to 
all  the  preachers  within  a  reasonable  distance  to  attend  and 
take  part  in  the  coining  meeting.  And  usually  they  all  tried 
to  attend  and  room  was  made  for  every  one  to  sit  on  the 
rostrum,  if  possible ;  then  everybody  who  attended  knew  them 
to  be  preachers. 


A  History  of  the  Liberty  Baptist  Association.       165 

But  of  course  some  of  these  could  not  preach  as  well  as 
others  of  their  brethren,  though  many  of  them  did  not  seem 
to  know  it.  They  expected  to  be  "put  up"  to  preach  as  often 
as  others,  otherwise  their  ministerial  dignity  was  let  down 
and  wounded  feelings  were  the  result.  While  all  were  in- 
vited, it  was  not  so  much  to  preach  as  to  exhort,  instruct,  sing 
and  pray. 

But  to  shift  the  responsibility  from  the  pastor's  shoulders, 
a  "committee"  was  appointed  to  arrange  the  preaching,  and 
in  case  a  brother  came  to  the  pastor,  he  referred  him  to  "the 
committee."  Sometimes  some  of  these  brethren,  as  soon  as 
they  discovered  that  there  were  "preachers  enough  without 
them,"  went  home.  This  occurred,  of  course,  only  occa- 
sionally. 

BOXED  PULPITS. 

Just  why  the  churches  used  to  construct  them  in  this  way 
is  not  known.  Instead  of  a  platform  with  a  simple  book- 
board,  the  whole  affair  was  boxed  up  about  three  or  four  feet 
high.  Sometimes  where  galleries  were  built  in  the  church — 
and  that  was  quite  common — -the  pulpits  were  several  feet 
high.  Frequently,  if  the  preacher  was  low  of  stature,  he 
could  not  be  seen  while  seated  in  the  box.  Once  upon  a 
time  a  stranger  was  to  occupy  one  of  these  boxed  pulpits 
which  was  quite  high.  He  arrived  early,  before  many  of  the 
people  had  come  out,  went  into  the  box  and  was  shut  out  from 
public  view.  The  people  came.  Everybody  was  waiting  to 
see  the  new  preacher.  The  hour  arrived  for  services  to  begin. 
As  he  was  coming  to  the  front — his  head  only  to  be  seen — 
he  announced  his  text,  "It  is  I,  be  not  afraid."  Of  course  the 
circumstances  provoked  a  suppressed  ripple  of  laughter. 
Some  of  these  ought  to  have  been  preserved  as  relics  of  ye 
olden  times.     Long  since  these  have  gone  never  to  return. 

TAKING   A    TEXT LIBERTY    TO    PREACH. 

As  late  as  fifty  years  ago  it  was  regarded  as  out  of  gospel 
order  for  an  unlicensed  brother  to  announce  a  text  of  Scrip- 


166       A  History  of  the  Liberty  Baptist  Association. 

ture  and  discourse  from  it  as  a  preacher.  Should  he  have 
had  an  impression  from  heaven  to  preach  the  gospel,  he 
might  read  a  chapter  or  a  paragraph  and  "talk"  from  it  or 
about  it,  but  he  must  not  exercise  in  public  by  taking  a  text. 

When  James  B.  Badgett,  a  young  man,  felt  a  call  to  preach 
the  gospel,  he  was,  after  awhile,  allowed  by  his  church,  Tom's 
Creek,  to  go  into  the  world  at  large  and  "take  a  text." 

Sometimes  when  a  young  preacher  wanted  to  go  out  and 
preach,  he  was  accompanied  by  one  or  more  of  the  brethren 
of  his  church. 

When  John  Gano  was  a  young  man,  he  was  out  with  an  old 
minister  who,  after  his  sermon,  begged  Mr.  Gano  to  asay 
something  to  the  people,  as  they  continue  waiting."  The 
young  man  replied  that  he  had  no  right  to  preach.  The 
people  insisted.  He  was  finally  prevailed  upon  to  pray  and 
converse  with  the  people.  He  observed  their  anxiety  to  hear. 
After  prayer  he  gave  an  exhortation.  "Their  zeal  to  hear," 
said  he,  "encouraged  me  to  proceed."  The  news  of  his 
"preaching"  had  preceded  his  return  home.  The  report  was, 
that  he  was  "preaching  in  Virginia."  For  this  a  meeting 
was  called  and  he  was  arraigned  as  "being  guilty  of  dis- 
order." He  called  on  the  church  for  the  "charge"  and 
"proofs."  They  had  nothing,  only  that  reported  by  travelers. 
And  asked  him  to  report  himself.  Said  he,  "I  told  them  it 
was  the  first  time  I  knew  the  accused  party  called  as  the  only 
evidence  in  the  cause."  But  told  them  all  about  it.  Then 
they  asked  him  what  he  thought  of  his  own  conduct.  To 
this  he  replied :  "I  had  not  only  given  evidence  in  the  cause, 
but  was  now  called  on  to  judge  in  a  cause  where  I  was  the 
accused  party."  He  was  too  sharp  for  them,  evidently  out- 
witting all  their  efforts  to  discipline  him  for  supposed  "dis- 
order." 

But  this  gives  some  idea  of  the  views  held  by  our  brethren 
in  the  long-ago.  They  have  learned  that  humbly  teaching 
the  Scriptures  and  exhorting  dying  men  to  accept  Christ 
does  not  belong  exclusively  to  the  ministry,  but  that  even  the 


A  History  of  the  Liberty  Baptist  Association.       167 

laity,  whether  sitting  in  private  or  standing  before  an  audi- 
ence, may  teach  those  anxious  to  learn  the  way  of  life. 

ORDINATION  OF  MINISTERS. 

One  hundred  years  ago,  and  less,  when  a  minister  was 
about  to  be  ordained  to  the  public  ministry,  the  churches  and 
presbytery  approached  the  matter  in  the  most  solemn  manner. 
They  set  apart  a  day  of  fasting  and  prayer,  that  God  would 
guide  and  bless  what  they  attempted  to  do.  AVith  them  it 
was  not  a  matter  whether  the  brother  put  forward  for  ordina- 
tion would  be  pleased  if  not  ordained,  but  what  was  the  Di- 
vine will.  And  thus  in  fasting  and  prayer  they  expected  that 
the  Lord  would  guide  them.  They  must  be  satisfied  beyond 
a  doubt  of  the  "ripeness"  of  the  candidate  for  the  sacred  of- 
fice. We  may  have  improved  on  the  old-time  ways  in  some 
things,  but  certainly  not  much  along  this  line.  And  it  were 
well  that  the  door  to  this  heaven-appointed  office  be  well 
guarded. 

APPOINTMENTS   OF   BRETHREN   BY  THE   CHURCH. 

Another  custom  with  these  old  churches  was,  when  they 
desired  "helps"  to  ordain  a  minister  or  deacon,  or  to  assist 
them  in  the  adjustment  of  church  difficulties,  they  appointed 
one  or  two  leading  brethren  to  visit  a  sister  church  at  the 
time  of  their  conference  and  make  known  their  errand. 

It  has  been  a  noticeable  fact,  that  when  these  brethren  had 
been  appointed  to  the  performance  of  such  duty,  they  invari- 
ably did  it.  They  seemed  to  feel  that  the  performance  of 
such  duty  was  a  solemn  obligation  which  never  allowed  them 
to  excuse  themselves. 

In  all  the  old  church  records  examined — and  they  have 
been  many — not  a  single  instance  is  noted  of  a  brother  ap- 
pointed, whether  to  visit  a  sister  church  or  to  attend  an  asso- 
ciation as  a  messenger  from  his  church,  or  appointed  by  the 
church  to  cite  some  unruly  or  unworthy  member  before  the 
church  to  answer  a  charge,  that  ever  offered  an  excuse  for  not 
doing  what  he  was  asked  to  do,  but  always  did  it,  seemingly 


168       A  History  of  the  Liberty  Baptist  Association. 

regarding  it  not  only  a  duty,  but  a  privilege,  and  sometimes 
these  brethren  esteemed  it  an  honor  to  be  asked  by  the  church 
to  do  something  to  forward  the  cause  of  Christ. 

The  churches  of  to-day  have  made  no  improvement  along 
this  line  of  Christian  work,  as  compared  with  the  brethren 
of  long  ago.  They  were,  on  general  principles,  right  as  to 
doing  promptly  what  they  were  appointed  to  do.  There  is 
little  ground  for  doubt,  but  duty  frequently  comes  to  the 
individual  through  the  church. 

CHILDREN    NOT    LOOKED    AFTER    THEN    AS    NOW. 

This  was  a  sad  mistake,  which  was  made  by  some  of  the 
old  people  and  churches  of  their  day.  Some  of  the  older 
people  have  related  that  in  early  life  they  knew  of  few  very 
young  people  in  the  church.  Many  years  ago  some  old  peo- 
ple shook  their  heads  when  young  children  made  a  profession 
and  joined  the  church.  The  children  were  not  instructed 
then  as  now,  and  consequently  were  scarcely  expected  to 
accept  Christ  till  they  had  grown  up.  This  much,  however, 
may  be  said,  they  were  very  cautious  in  receiving  members 
into  the  churches,  keeping  out  all  who  did  not  give  satisfac- 
tory evidence  of  being  saved.  Quality,  not  quantity,  was 
what  they  sought. 

PUBLIC  ANNOUNCEMENT  OF  THE  EXCLUSION   OF  A  MEMBER. 

It  seems  to  have  been  a  custom  with  many  Baptist  churches 
one  hundred  years  ago,  more  or  less,  that  when  the  church 
had  excluded  a  member  from  the  fellowship  of  the  church, 
which  generally  took  place  on  Saturday  in  conference,  that 
on  Sunday  following  the  pastor  made  public  announcement 
of  the  action  of  the  church.  This  probably  was  done  in 
order  that  the  world  at  large  might  know  that  the  church  did 
not  fellowship  any  irregularities  of  its  membership. 

Only  the  records  of  the  older  churches,  such  as  Jersey 
Settlement  and  Abbott's  Creek,  show  that  such  action  was 
taken.     It  appears  that  the  same  was  true  of  the  old  Kehukee 


A  History  of  the  Liberty  Baptist  Association.       169 

Association  as  far  back  as  1778.  In  its  session  for  this  year 
it  received  and  considered  the  following:  Query — "Has  a 
church  any  authority  from  God's  Word  to  lay  it  upon  their 
minister  to  get  up  in  a  congregation  and  publish  the  excom- 
munication of  a  disorderly  member  ?"  The  answer  given 
was :  "We  think  that  the  offending  member  being  dealt  with 
in  a  public  conference,  is  sufficient  without  any  more  publica- 
tion." 

Public  sentiment  would  probably  now  give  almost  an  unan- 
imous verdict  in  favor  of  the  answer  given  above. 


170       A  History  of  the  Liberty  Baptist  Association, 
CHAPTER  XX. 

THE   BAPTIST   ORPHANAGE. 

Orphanage  work  in  North  Carolina  has  been  carried  on  a 
little  more  than  a  third  of  a  century.  Strange  as  it  may  now 
seem,  there  was  a  time  when  the  people  in  our  State  did  not 
conceive  it  to  be  a  duty  or  privilege  to  aid  in  the  support  of 
indigent  orphan  children  in  properly  preparing  them  for  the 
duties  of  citizenship.  It  was  left  for  the  Masons,  led  by 
J.  H.  Mills,  to  set  orphan  work  on  foot  in  this  State,  which 
was  begun  about  1873,  at  Oxford,  X.  C. 

A  few  years  later  the  matter  of  building  a  Baptist  Orphan- 
age to  be  run  by  Baptists  was  being  discussed,  and  at  first 
elicited  little  sympathy,  but  in  some  quarters,  considerable 
opposition.     Some  good  men  discouraged  it. 

There  were  those  who  thought  the  move  premature ;  others 
that  it  would  cripple  the  work  at  Oxford,  which  was  being 
supported  by  the  Masons,  the  State,  and  by  contributions 
from  the  various  denominations  in  the  State.  Others  still 
thought  the  movement  was  started  in  opposition  to  the  work 
already  begun  at  Oxford.  Then  again  some  urged  that  we 
have  all  the  objects  now  before  the  denomination  that  can  be 
supported,  and  to  take  on  another  would  handicap  the  whole 
work  of  the  Convention.  But  it  was  added,  and  the  glorious 
results  are  known  to  all  the  people.  But  this  is  not  a  matter 
for  surprise  when  we  remember  that  there  were  some  spirits 
at  the  helm  who  were  very  much  in  earnest:  such  men  as 
R.  D.  Flemming,  J.  H.  Mills,  W.  R.  Gwaltney,  0.  Durham, 
J.  D.  Hufham,  Xoah  Biggs,  Charles  E.  Taylor,  W.  B.  Clem- 
ent, John  C.  Scarborough ;  Gr.  W.  Greene,  with  others  equally 
interested,  giving  themselves  to  this  new  movement.  With 
such  men  behind  it,  it  was  destined  to  succeed. 

At  first  our  people  moved  slowly  but  steadily  forward,  as 
light  broke  into  the  heart  and  soul.  But  it  is  safe  to  say  that 
no  movement  in  our  denominational  life  received  accessions 


A  History  of  the  Liberty  Baptist  Association.       171 

to  its  ranks  more  rapidly  than  did  the  orphanage  work.  Its 
momentum  became  well  nigh  irresistible.  And  it  continued 
to  grow  in  popular  favor  as  the  people  visited  the  institution, 
saw  the  children  and  learned  of  the  faithful  work  that  was 
being  done  for  the  well-being  of  the  fatherless  ones. 

The  work  of  caring  for  orphans  by  our  Baptist  people  had 
been  discussed,  as  we  have  seen,  with  a  growing  interest,  but 
it  never  began  to  take  shape  until  the  15th  of  November, 
1884,  during  the  sitting  of  the  Baptist  State  Convention  of 
that  year,  when  several  brethren  met.  J.  IT.  Mills  had  plans, 
which  were  submitted  and  adopted.  At  this  meeting  Dr. 
C.  E.  Taylor  paid  one  dollar,  the  first  paid  in  as  a  member- 
ship fee — a  formal  recognition  of  the  work  which  lay  so  near 
their  hearts.  A  committee  was  appointed  to  secure  a  loca- 
tion for  the  institution,  when  it  was  finally  decided  to  locate 
it  at  Thomasville,  N".  C,  and  three  hundred  acres  of  land  were 
bargained  for.  And  thus  the  great  institution  for  helpless 
and  dependent  children  was  established. 

It  is  regarded  as  the  greatest  benediction  that  could  have 
come  to  the  Liberty  Association.  Its  moral  influence  upon 
our  work  ought  to  be  such  that  we  would  do  far  more  for  all 
our  Convention  stands  for,  than  any  other  of  like  ability. 

Mr.  J.  H.  Mills  was  General  Manager  from  its  founda- 
tion in  1884  till  1895,  when  he  was  succeeded  by  Elder  J.  B. 
Boone,  who  remained  in  that  position  till  1905,  when  he  in 
turn  was  succeeded  by  Elder  M.  L.  Kesler. 

The  work  is  growing  each  year,  more  children  being  added 
each  year,  as  well  as  new  buildings  going  up  almost  every 
year,  till  the  denomination  cares  for  350  children  with  just 
as  much  ease  as  it  did  when  there  were  only  25.  Charity  and 
Children,  edited  by  Mr.  Archibald  Johnson,  has  been  an 
important  factor  in  bringing  the  people  in  touch  with  the 
Orphanage  and  its  work.  Long  may  it  wave  to  shed  light 
on  the  people  who  are  always  ready  to  help  when  they  know 
their  duty. 


172       A  History  of  the  Liberty  Baptist  Association. 

CHAPTER  XXI. 

Liberty  Institute. 

The  brethren  of  Liberty  Association  had  felt,  for  a  long 
time,  the  need  of  a  good  school  within  their  midst.  At  the 
Union  Meeting  held  with  the  church  at  Reed's  Cross-Roads, 
in  November,  1902,  the  question  as  to  the  advisability  of 
establishing  such  a  school  was  discussed.  A  committee  was 
appointed  with  power  to  locate  school,  employ  teachers,  and 
make  such  other  arrangements  as  they  should  deem  necessary 
for  the  opening  of  the  school  the  following  fall. 

The  committee  met,  and,  after  considering  plans  and  in- 
ducements offered  by  several  communities,  decided  that  the 
brethren  at  Wallburg  offered  the  best  inducements,  and  the 
school  was  located  at  Wallburg. 

With  business-like  determination  the  work  was  pushed 
forward,  the  teachers  employed,  the  school  building  erected, 
and  the  school  established.  The  school  was  opened  August 
27,  1903,  and  that  for  which  they  had  prayed  and  worked  so 
zealously  was  happily  realized. 

This  school  has  grown  from  year  to  year  and  is  doing  fine 
work.  Prof.  P.  S.  Vann  is  the  principal  of  the  school,  and 
under  his  guiding  hand  this  school  is  destined  to  become  a 
great  power  for  good. 


A  History  of  the  Liberty  Baptist  Association.       173 

CHAPTER  XXII. 

An  Extended  Account  of  the  "Split"  and  Examination 
as  to  "Who  are  the  Primitive  Baptists/'' 

It  is  proposed  to  throw  some  light  oil  the  question  pro- 
pounded. This  would  be  unnecessary  But  for  the  fact  that 
our  anti-mission  or  Hardshell  brethren  did,  after  the  split, 
appropriate  to  themselves  the  title  of  "Primitive"  Baptists 
and  honored  us  with  that  of  "Missionery"  Baptists.  And 
they  have  persisted  in  this  course  so  long  that  all,  or  nearly 
all,  of  their  own  people  really  believe  this  to  be  true.  Not 
only  so,  but  many  in  our  own  ranks  believe  it,  too. 

They  have  endeavored  long  to  make  believe  that  the  people 
commonly  called  Missionary  Baptists  are  of  very  recent  origin 
and  that  they  are  the  genuine  article,  descended  from  Christ 
and  the  Apostles.  This  we  deny.  So  far  as  age  is  concerned, 
one  side  is  just  as  old  as  the  other,  for  we  all  had  the  same 
origin,  the  same  Articles  of  Faith,  up  till  the  split.  The 
difference  is  as  to  what  is  believed  and  practiced  now  as  com- 
pared with  what  was  held  and  practiced  then. 

In  treating  this  subject  the  author  wishes  to  be  perfectly 
candid,  for  he  well  knows  that  nothing  but  the  truth  can 
stand  the  test  of  history  bearing  on  this  subject.  A  faithful 
and  honest  study  of  the  question  will  aid  in  the  establishment 
of  the  truth. 

There  was  a  time  when  the  Baptists  were  one  in  sentiment 
and  purpose  as  to  the  spread  of  the  Gospel  and  the  upbuilding 
of  Christ's  kingdom  on  earth.  They  were  enjoying  the  bless- 
ings of  union  and  harmony  on  all  questions  pertaining  to  the 
organization  of  effort  for  the  spread  of  the  truth.  They  were 
growing  rapidly  in  numerical  strength  and  the  consequent 
multiplication  of  churches  and  arms  of  churches.  Xot  only 
so,  but  they  were  organizing  Missionary  Societies,  Bible  So- 
cieties, Tract  Societies,  Sunday  Schools,  etc.,  and  giving  en- 


174       A  History  of  the  Liberty  Baptist  Association. 

couragement  to  all  these  institutions  without  one  word  of  pro- 
test; but,  on  the  other  hand,  our  churches  and  brethren  all 
seemed  as  one ;  not  one  single  note  of  discord  to  mar  the  beau- 
tiful, Christ-like  harmony. 

It  will  ever  be  a  source  of  regret  that  a  division  along  the 
lines  indicated  was  ever  forced  upon  the  denomination  by  a 
few  designing  men.  While  this  division  was  being  worked 
up,  there  were  many  instances  of  the  most  intense  bitterness 
on  the  part  of  those  who  were  leading,  as  well  as  many  of 
the  new  converts  to  this  new  and  unheard  of  doctrine,  which 
was  just  beginning  to  be  propagated,  which  was  arraying  the 
people  and  churches  against  each  other.14 

Some  of  the  old  church  records  show  that  this  bitterness 
had  in  some  instances  developed  to  such  an  extent  that  they 
positively  refused  to  heed  the  beseechings  and  loving  en- 
treaties of  the  brethren  and  sisters,  who  pleaded  with  them  to 
cherish  a  spirit  of  love  and  forbearance  toward  them,  to  the 
end  that  they  all  might  live  on  as  in  former  years.  But  so 
far  as  known,  they  never  yielded  in  a  single  instance.  They 
did  then,  and  do  now,  regard  all  who  are  not  in  their  fold  as 
out  of  the  true  church,  and  consequently  they  call  no  one 
"brother"  unless  in  their  church,  in  which  case  many  of  them 
regard  him  then  as  one  of  the  "elect."  Very  few  of  them 
would  lead  in  public  prayer  among  other  people,  seemingly 
thinking  it  sacrilege  to  engage  with  others  in  worship.  And 
the  Baptists  which  they  left,  they  often  call  "Arminians,"  or 
"Mystery  Babylon." 

14  Prof.  J.  T.  Alderman,  in  an  able  article,  "The  Baptists  in  the  Forks 
of  the  Yadkin,"  published  in  Baptist  Historical  Papers,  Vol.  2,  No.  4, 
July,  1898,  referring  to  the  "Split"  in  Fork  Church,  Davie  County,  he 
says:  "In  1832  the  church  passed  through  the  anti-mission  struggle, 
which  took  away  nearly  half  the  members.  The  anti-mission  element 
was  very  bitter,  and  although  in  the  minority  they  tried  to  hold  the 
church,  but  failed.  William  Thompson,  the  clerk,  went  off  with  the 
opposition  and  declared  that  the  church  should  never  see  the  old  records, 
and  they  never  did." 


A  History  of  the  Liberty  Baptist  Association.       175 

CHAPTER  XXIII. 

Time   of    the    Division — Changes    After   the    Split — 
Difficulty  in  Finding  a  Name. 

The  unfortunate  division  did  not  take  place  all  at  once,  nor 
in  any  one  year.  The  first  Association  to  divide  was  the 
Kehukee,  in  1827.15  The  Abbott's  Creek  Union,  in  1832. 
And  others  at  various  dates,  till  1836.  Elder  Coffey  (anti- 
mission),  in  his  History  of  the  "Regular  Baptists,"  says: 
"The  strifes  and  contentions  that  caused  the  division  were  in 
progress  from  1832  to  1840,  before  the  final  separation  was 
complete." 

So  the  time  in  which  the  split  was  being  consummated, 
from  first  to  last,  was  about  thirteen  years.  At  the  time  of 
which  we  write,  there  were  many  changes.  In  some  in- 
stances they  were  in  the  majority  and  held  the  property,  in 
others  our  people  held  it,  and  people  went  from  one  church  to 
another,  some  coming  from  them  to  us,  while  some  went 
from  our  churches  to  them.16 


15  Since  writing  the  foregoing,  "Outlines  of  Illinois  Baptist  History" 
has  come  to  hand,  and  as  a  matter  of  history,  the  following  is  copied: 

ANTI-MISSIONISM. 

"December  1,  1817,  John  M.  Peck,  a  strong  missionary,  arrived  at  St. 
Louis  from  Connecticut,  and  the  same  month  Daniel  Parker  came  from 
Tennessee  to  Crawford  county,  Illinois.  In  1822,  April  30,  Mr.  Peck  re- 
moved to  Illinois,  settling  at  Reck  Spring,  sixteen  miles  out  from  St. 
Louis,  on  the  Vincennes  road.  Mr.  Parker  became  pastor  of  two  Illinois 
churches  belonging  to  the  Wabash  (Ind.)  Association,  and  through  one 
of  them  secured  the  passage  of  an  anti-mission  resolution  by  the  Asso- 
ciation in  1819,  which  he  used  as  a  rneaas  of  influencing  the  Illinois 
churches  on  the  other  side  of  the  State.  In  1822  it  divided  the  Wabash 
Association 

*  *  *  In  1824  the  Illinois  Association  became  anti-mission.  Of  the 
nine  Illinois  Baptist  Associations  organized  before  1830  all  except  the 
Friends  to  Humanity  were  anti-mission.  But  of  the  nineteen  Associa- 
tions organized  in  the  30's  only  six  were  anti-mission.  In  1826  Daniel 
Parker  published  his  "Two  Seed"  doctrine,  which  made  a  division  in  the 
anti-mission  ranks  and  caused  him  in  1836  to  emigrate  to  Texas.  From 
that  time  the  anti-mission  influence  began  to  subside." 

16  For  some  time  after  the  split,  we  know  not  how  long,  they  did  not 
baptize  one  coming  from  a  Missionary  church,  because  it  might  have 
been  the  same  preacher  baptized  many  of  those  composing  both  churches. 
Possibly  the  pastor  of  the  Missionary  church  might  have   baptized  the 


176       A  History  of  the  Liberty  Baptist  Association. 

But  after  they  had  succeeded  in  inducing  some  of  our 
churches  and  associations  to  divide,  thej  found  an  unthought 
of  difficulty.  Before  the  split  we  were  all  one  body  and 
known  simply  as  Baptists.  Now  there  are  two  bodies  of 
[Baptists,  and  one  of  these  is  a  new  body.  Never  had  there 
been  anything  known  like  it. 

It  is  said  that  Elder  Mark  Bennett  went  with  them  at  the 
time  of  the  split  and  remained  several  years ;  then  his  mind 
underwent  a  change,  and  he  came  back  to  his  old  love.  In 
1854  he  published  a  "Review  of  the  History  of  the  Kehukee 
Association/'  in  which  he  tells  us  about  the  name  which  they 
finally  adopted.     We  quote  from  the  Review,  pp.  1  and  8 : 

"About  that  time  (1826)  two  or  three  of  her  (Kehukee) 
preachers  drafted  some  'Resolutions/  in  which  was  bespoken 
for  their  denomination  the  name  of  'Reformed  Baptists  in 
North  Carolina.'  In  the  course  of  two  years  they  became 
dissatisfied  with  this  name  and  abandoned  it.  For  some 
time  they  called  themselves  alternately,  'The  Old  Baptists/ 
'The  Old  Sort  of  Baptists/  'Baptists  of  the  Old  Stamp/  'The 
Old  Side  Baptists/  etc.  *  *  *  If  we  recollect  the  time  well, 
during  the  period  of  1832  to  1835  a  meeting  of  a  few  Anti- 
mission  Baptists  was  held  in  Maryland,  some  distance  from 
the  city  of  Baltimore,  at  a  place  called  Black  Rock ;  at  which 
meeting  they  resolved  to  be  known  among  themselves  by  the 
name  of  'Old  School  Baptists.'  With  this  name  the  Kehukee 
people  at  first  were  not  well  satisfied.  But  contemporane- 
ously, or  nearly  so,  with  the  Black  Rock  movement,  a  month- 
ly, with  the  caption  of  'Signs  of  the  Times,'  was  issued  from 
New  Vernon,  in  New  York,  Orange  County ;  which  paper 
unceremoniously  dubbed  the  Anti-mission  Baptists  with  the 
name  of  'Old  School  Baptists.' 

pastor  of  the  Anti-mission  church— so  his  baptism  then  was  all  right. 
To  have  done  then,  as  they  do  now,  rebaptize  them,  would  have  placed 
them  in  an  awkward  position,  which  they  could  not  well  explain.  They 
regarded  our  baptism  then  as  good  as  theirs.  But  just  when,  or  where, 
or  how,  it  began  to  lose  its  validity,  perhaps  they  themselves  would  be 
puzzled  to  tell.  At  any  rate,  our  baptism  now  is  wholly  unscriptural 
and  therefore  invalid,  they  being  judges. 


A  History  of  the  Liberty  Baptist  Association.       177 

"After  some  murmuring  and  delay,  the  Kehukeeans 
adopted  it,  and  became  well  pleased  with  it.  More  recently, 
say  within  twelve  or  eighteen  months,  we  apprehend  they 
are  about  to  throw  off  'Old  School'  and  take  the  name  of 
'Primitive  Baptists.'  " 

Thus  we  see  that  they  were  something  like  twenty-five]      / 
years  before  they  were  enabled  to  adopt  a  name. 

In  November,  1871,  the  Biblical  Recorder,  in  reply  to  an 
article  quoted  from  the  Primitive  Baptist,  an  anti-mission 
paper,  said  editorially :    "It  is  true  that  this  sect  is  called  by  -y^^    , . 

many  names.  Its  own  ministers  have  not  been  able  to  agree  «  '  >"^-,  f 
on  their  name.  They  call  themselves  'Ironsides,  Hardshells, 
Square-toed  Baptists,  Broad-brimmed  Baptists,  Old-Sort-of- 
Baptists,  Old  School  Baptists,  Hard-Pined  Baptists,  Pre- 
destinarian  Baptists,  Kehukees,  Primitive  Baptists,  and  some, 
not  ashamed  of  their  true  paternity,  call  themselves  Osbourn- 
ites.  Is  it  any  marvel  that  outsiders  find  difficulty  in  nam- )  ,/ 
ing  those  who  have  never  been  .able,  to_ name,  themselves  ?"    J 

If  they  are  the  "Old  Baptists,"  indeed,  why  all  this  ado 
about  a  name  ?  They  called  us  "missioners"  or  "missionaries," 
which  has  somewhat  been  accepted  as  a  distinction.  But  all 
old  Baptist  histories  published  long  before  the  split  bears  the 
plain,  simple  "Baptist,"  just  what  we  call  ourselves  now  and 
have  ever  since  long  before  the  split. 

They  had  to  do  something  to  deceive  the  people  into  be- 
lieving that  they  were  and  are  still  the  Old  Baptists.  We 
venture  the  assertion  that  they  can  not  produce  any  Baptist 
history  or  other  Baptist  document  printed  before  1825,  that 
has  any  of  the  above  names.  The  fact  is,  that  their  old 
minutes  did  not  for  many,  many  years  print  "Primitive"  in 
the  title  as  they  do  now.  The  Brier  Creek  and  Mayo  Asso- 
ciations did  not.  The  Abbott's  Creek  Union  Association 
did  not  till  1879.17 

"At  the  session  held  that  year  the  following'  item  was  adopted:  "The 
Association  agrees  that  the  words  Primitive  Baptist  be  added  to  the  third 
article  of  the  act  of  Convention  of  1825."  This  was  an  afterthought. 
But  it  seems  strange  that  they  waited  fifty-four  years  to  make  the  change. 
But  why  add  "primitive"  at  all  if  they  continued  the  same  as  before  the 
split. 

12 


178       A  History  of  the  Liberty  Baptist  Association. 

Every  one  at  all  acquainted  with  Baptist  history  knows 
that  in  all  our  denominational  literature  that  nothing  but  the 
plain,  simple  "Baptist"  was  used  before  the  split,  just  as  we 
use  it  now.  They  were  accommodating,  indeed,  to  give  us 
a:  distinctive  name  (Missionary),  and  then  adopt  the  one 
(Primitive)  they  liked  best.  But  we  shall  see  further  on 
who  are  following  what  was  practiced  before  the  split,  as 
well  as  the  teaching  of  the  Bible. 


A  History  of  the  Liberty  Baptist  Association.       179 

CHAPTER  XXIV. 

The  Number  that  Went  Out  From  Us^— The  Men  Who 
Led  in  the  Split — Resolutions  of  Kehukee  Associa- 
tion    COVETOUSNESS,     THE     PROBABLE     CAUSE     OE     THE 

Division. 

The  division  effected  was  only  partial,  for  it  by  no  means 
carried  off  anything  like  an  equal  part  of  our  numbers. 
Elder  George  W.  Purefoy  said:18  "The  great  body  of  the 
Baptists  of  the  United  States  went  on  as  they  had  done  before 
(before  the  split).  The  anti-mission  party,  calling  them- 
selves 'the  Primitive  Baptists,'  are  but  a  small  portion  of  the 
denomination,  and  yet  it  has  been  said  that  the  Regular  or 
Missionary  Baptists  have  seceded  from  the  Primitive  Bap- 
tists !  Who  ever  heard  before  of  a  body  of  four-fifths  seced- 
ing from  one-fifth  ?" 

Elder  John  Culpepper,  agent  of  the  Baptist  State  Con- 
vention, made  his  report  to  the  Corresponding  Secretary  in 
1834,  two  years  after  the  split  in  the  Abbott's  Creek  Union 
Association,  out  of  which  the  Liberty  Association  was  formed. 
He  said  in  part:  "I  have  traveled  350  days;  preached  233 
sermons.  We  have  ascertained  that  there  are  in  our  State, 
27  associations ;  and  three  others  partly  in  our  State  and 
partly  in  South  Carolina.  Nineteen  of  these  associations 
approve  of  and  encourage  the  institutions  of  the  day."  19 

Thus  we  see  again  that  a  minority  left  the  great  body  of 
their  brethren.  Twenty-seven  associations — 19  remained  in 
the  work  as  they  had  been  doing — 8  went  out,  a  fraction  less 
than  thirty  per  cent  in  North  Carolina. 

This  result  was  secured,  it  is  said,  through  the  influence  of 
a  few  men.  The  spirit  of  opposition  was  never  spontaneous ; 
it  was  wrought  up  by  a  few  shrewd  leaders.     Elders  James 


18  History  of  Sandy  Creek  Association,  page  59. 

19The  institutions  of  the  day  referred  to  are:  Baptist  State  Convention, 
Mission  and  Tract  Societies,  Bible  Societies,  Sunday  Schools,  etc. 


180       A  History  of  the  Liberty  Baptist  Association. 

Osbourn  of  the  Baltimore  Association  and  John  Stadler  of 
the  Country  Line  and  Joshua  Lawrence  in  the  East,  contrib- 
uted more  to  the  result  in  North  Carolina  than  any  dozen 
others.  And  it  is  quite  likely  true  that  Elder  Osbourn's 
influence  carried  Stadler  and  Lawrence. 

Again  we  quote  from  the  Biblical  Recorder — an  editorial — 
November,  1871 :  "The  Kev.  James  Osbourn  began  to  preach 
in  the  South  and  to  feed  the  fires  of  covetousness  by  declaim- 
ing against  'money  hunters.'  He  denounced  all  publications 
except  his  own,  and  all  collections  except  for  himself,  and 
obtained  subscriptions  for  his  books  before  they  were  writ- 
ten. Elder  Joshua  Lawrence  and  many  others  were  led 
astray." 

The  Kehukee  Association  was  induced,  after  "much  speak- 
ing," to  "discard  all  Missionary  Societies,  Bible  Societies, 
and  Theological  Seminaries,  and  the  practices  heretofore 
resorted  to  for  their  support,  in  begging  money  from  the  pub- 
lic ;  and  if  any  persons  should  be  among  us  as  agents  of  any 
such  societies,  we  hereafter  discountenance  them  in  those 
practices,  and  if  under  the  character  of  a  minister  of  the 
Gospel,  we  will  not  invite  them  into  our  pulpits." 

We  do  not  have  to  go  far  to  discover  that  the  foregoing  was 
prompted  by  a  spirit  of  covetousness,  for  the  same  associa- 
tion, in  1834,  two  years  after  the  split,  said:  "If  any  min- 
ister, although  he  may  be  a  missionary  without  the  bounds 
of  our  association,  comes  among  us  to  preach  the  Gospel  and 
not  to  make  collections,  we  do  not  reject  him." 

And  this  teaching  has,  all  through  these  years,  been  so  con- 
genial to  the  flesh  that  it  has  been  accepted  by  the  children 
in  such  homes,  thus  growing  up  and  developing  a  bitter  spirit 
toward  all  our  work. 


A  History  of  the  Liberty  Baptist  Association.       181 

CHAPTER  XXV. 

Strong  Opposition  to  Mission  Work — The  Apostles 
Sent  Out  as  Missionaries  by  the  Church  at  Antioch 
— God's  Purpose — His  Guiding  Hand — -Elder  Wat- 
son's View. 

Our  anti-mission  brethren  claim  that  mission  work  as  was 
at  first  developed  one  hundred  years  ago  and  as  now  being 
carried  on,  is  not  of  God,  but  "man's  work." 

Elder  Coffey,  an  authority  among  them  in  the  West,  taking 
a  very  decided  stand  against  us,  said :  "I  wish  to  be  under- 
stood to  mean  the  modern  system  of  missions,  or  men-made 
institutions,  and  not  Bible  missionaries."  Just  as  though 
we  were  not  Bible  missionaries  because  they  reject  our  meth- 
ods of  work ! 

Our  Baptist  people  from  the  days  of  Christ  to  the  present 
time  have  always  been  missionary  in  spirit  and  practice; 
though  at  times  held  back  by  a  spirit  of  lethargy.  The  Anti- 
mission  Baptists  claim  that  the  system  of  modern  missions  is 
too  modern,  and  ought  therefore  to  be  rejected.  But  the  mis- 
sionary spirit  is  no  new  thing ;  it  is  old  as  the  church.  We 
learn  that  the  early  Christians  "went  everywhere  preaching 
the- word." 

Paul  and  Barnabas  were  sent  out  as  missionaries.  This 
work  may  not  have  been  done  in  the  same  way  or  under  the 
same  name  that  we  do  it.  As  time  wore  on,  great  changes 
took  place,  yet  it  was  really  the  work  of  spreading  the  Gospel. 
It  was  carried  on  according  to  the  plan  best  adapted  to  their 
surroundings. 

After  the  Romish  hierarchy  was  fully  established,  our 
people  were  driven  back,  tortured  in  almost  every  conceivable 
way ;  and  vast  numbers  of  them  were  put  to  death.  Thus  dur- 
ing the  hundreds  of  years  which  found  them  in  the  wilderness, 
it  was  impossible  for  them  to  do  anything  in  the  way  of  send- 
ing out  the  gospel  as  we  do  it  now. 


182       A  History  of  the  Liberty  Baptist  Association. 

We  are  fully  persuaded  that  the  movement  usually  denomi- 
nated as  modern  missions  was  wholly  of  the  Lord  and  was 
under  His  guiding  hand.  If  the  question  should  arise,  "Why- 
did  God  wait  so  long  to  give  the  gospel  to  the  heathen  ?"  We 
might  answer,  "For  my  thoughts  are  not  your  thoughts, 
neither  are  your  ways  my  ways,  saith  the  Lord."  It  was 
"according  to  the  jDurpose  of  Him  who  worketh  all  things 
after,  the  counsel  of  His  own  will." 

The  children  of  Israel  must  remain  in  Egypt  four  hundred 
and  thirty  years,  notwithstanding  they  were  His  peculiar 
people.  Most  of  this  time  they  were  oppressed  and  most 
cruelly  treated,  yet  they  must  remain  till  His  purpose  is  ac- 
complished. 

From  the  time  that  Adam  fell  a  Saviour  was  promised ;  yet 
it  was  about  four  thousand  years  before  His  advent.  We 
might  ask,  if  He  was  "a  light  to  lighten  the  Gentiles  and  the 
glory  of  His  people  Israel,"  why  was  it  so  long  before  He 
made  His  appearance  %  "Even  so,  Father ;  for  so  it  seemed 
good  in  Thy  sight," 

God's  guiding  hand  was  in  it  all.  But  the  time  w7as  about 
to  be  ushered  in  when  a  new  era  in  mission  work  was  to  be 
inaugurated.  Carey's  zeal  and  earnestness  was  not  of  his  own 
volition,  but  of  the  Lloly  Spirit,  He  and  his  people  were  so 
powerfully  wrought  upon,  that  it  was  at  Nottingham,  in 
1784,  an  Association  of  ministers  resolved  to  set  apart  an 
hour  on  the  first  Monday  evening  in  every  month  for  the  re- 
vival of  religion,  and  for  the  extension  of  Christ's  kingdom 
in  the  world.  This  resolution  was  kept  up  for  about  seven 
years.  In  the  spring  of  1791  the  matter  began  to  take  shape. 
In  the  following  spring  Mr.  Carey  preached  his  memorable 
sermon  at  the  annual  Association  held  at  Nottingham.  In  all 
these  movements  the  spirit  of  the  Lord  seemed  to  be  directing ; 
for  it  is  said,  "In  agreeing  upon  a  plan  we  had  no  difficulties 
to  encounter  from  diversity  of  opinion,  for  in  everything  of 
importance  there  was   a  happy  unanimity."     Who  but  the 


A  History  of  the  Liberty  Baptist  Association.       183 

Holy  Spirit  could  give  this  ?  In  the  meantime  Mr.  John 
Thomas  had  embraced  the  gospel,  about  1783,  had  gone  out  as 
a  surgeon  of  the  Oxford  East  Indiaman ;  and  while  in  Bengal 
felt  a  call  to  preach  the  Gospel  to  the  natives.  Under  his 
ministry  he  had  assurances  that  three  of  the  natives  had  been 
led  to  Christ. 

In  1792  he  returned  to  London  and  was  interested  in  se- 
curing a  co-laborer  with  him  in  this  work.  Mr.  Carey  was 
willing  to  accompany  him.  Thus  it  seems  that  the  Lord  had 
prepared  the  way  and  designed  these  men  to  go.  The  funds 
necessary  to  help  them  to  their  destination  were  soon  in  hand, 
for  the  people  gave  and  gave  gladly. 

Preceding  this,  was  Roger  Williams,  in  1636,  declaring  for 
soul  liberty.  The  little  State  of  Rhode  Island  was  secured  to 
him  and  those  who  should  choose  to  reside  within  her  borders, 
as  a  place  where  they  could  "worship  God  according  to  the 
dictates  of  their  own  consciences."  But  it  was  not  secured  to 
the  whole  country  till  1783,  about  the  beginning  of  this  move- 
ment in  England. 

Was  not  the  Lord  preparing  both  a  place  and  a  people  here 
that  should  contribute  largely  to  the  salvation  of  the  world  ? 
This  land  of  the  free  has  conduced  to  the  rapid  upbuilding  of 
the  Lord's  kino-dom  in  our  midst.  Because  of  soul-libertv  our 
Baptist  Zion  has  attained  a  phenominal  growth.  The  Lord 
has  given  our  people  wealth  and  numbers;  He  has  also  called 
many  to  go  out  from  our  midst  to  heathen  lands  bearing  the 
glad,  news  to  a  lost  world. 

Who  can  recount  these  signal  evidences  of  God's  presence 
in  this  work  and  then  doubt  that  the  modern  missionary  enter- 
prise had  its  birth  in  Heaven  ?  If  this  premise  is  correct, 
then  our  Anti-mission  brethren  are  not  the  Primitive  Baptists, 
but  simply  an  off-shoot  from  the  Regular  Baptists ;  for,  they 
disregard  all  these  indications  as  from  God  and  charge  that  it 
is  wholly  of  men. 

Neither  can  they  claim  the  old  records  as  sustaining  them. 
From  the  organization  of  this  work  in  England,  in  1792,  up 


184       A  History  of  the  Liberty  Baptist  Association. 

to  about  1826,  there  was  no  division  of  sentiment  on  the  sub- 
ject of  missions  (except  the  Kehukee  Association,  which  di- 
vided in  1827),  till  1832. 

But  even  the  Kehukee  Association,  anti-mission  that  she 
now  is,  was  at  one  time  in  favor  of  missions. 

She  contributed  as  follows  to  the  General  Meeting  of  Cor- 
respondence:  $3,  in  1812;  $5,  in  1813;  and  $5,  in  1814. 
Here  is  another  record  of  hers :  "Bro.  Bennett  Barrow  was 
appointed  the  standing  secretary  of  this  Association,  to  cor- 
respond with  the  Board  of  Foreign  Missions."  This,  with 
others,  shows  that  at  one  time  she  was  thoroughly  in  accord 
with  us  in  mission  work.  But  since  1827  she  has  persistently 
opposed  this  work. 

We  find  as  early  as  1772  that  the  Philadelphia  Association 
paid  money  to  traveling  preachers  (missionaries).  The  As- 
sociation voted  a  vote  of  thanks  with  the  interest  on  Associa- 
tion funds,  together  with  £6  more  to  Morgan  Edwards  "for 
his  services  in  traveling  and  visiting  the  churches  to  the  south- 
ward." 20 

Elder  John  Stadler,  who  was  conspicuous  in  the  division 
of  the  Country  Line  Association,  paid  one  dollar  to  the  Bible 
Society  and  fifty  cents  for  Home  Missions  to  an  agent 
of  the  Board.21 

Elder  James  Osbourn  was  perhaps  the  leading  spirit  in 
bringing  about  the  split.  Yet  this  item  from  the  record  tells 
us  where  he  once  was:  "In  1817  'a  committee  was  appointed 
for  Domestic  Missionary  Affairs,'  and  Brethren  O.  B.  Brown, 
James  Osbourn  and  Spencer  H.  Cone  were  appointed  as 
Home  Missionaries."  James  Osbourn  appointed  a  mission- 
ary !     He  was  then  a  Primitive  Baptist. 

We  quote  from  an  able  work  by  Elder  John  M.  Watson, 
entitled  "Old  Baptist  Test,"  pages  181-182,  one  of  their  best 
and  most  conservative  men.  Writing  of  "Errors  found  exist- 
ing among  the  Old  Order  of  Baptists,"  he  says:  "I  was  much 


20  Minutes  of  Philadelphia  Association. 

21  History  of  Sandy  Creek  Association,  page  5(3. 


A  History  of  the  Liberty  Baptist  Association.       185 

surprised  as  well  as  mortified  that  they  evinced  so  little  con- 
cern about  the  unbrought  'other  sheep'  which  the  Saviour  said 
He  must  bring.  They  lay  great  stress  on  these  words  of  the 
Saviour,  but  do  not  read  other  things  which  He  connected 
with  the  bringing  them  in  as  "they  ought  to  do.  I  heard  but 
few  prayers  for  the  sending  forth  of  laborers  into  His  field ; 
nor  did  I  see  much  concern  in  any  way  about  them.  The 
Lord's  foreknowledge,  predestination,  calling,  etc.,  have  the 
same  relation  to  them,  in  principle  at  least,  that  they  had  at 
the  beginning — the  same  to  the  last  one  which  He  will  bring 
that  they  had  to  the  first,  *  ""  *  They  preach  well  about 
the  "effectual  call"  as  they  term  it,  but  not  so  well  about  the 
outward  one.  *  *  *  I  felt  inclined  to  ask  these  orthodox 
Christians  if  they  believed  that  any  of  the  "other  sheep"  are 
now  among  the  heathen  nations,  and  if  they  were  watching 
the  providence  of  God  in  regard  to  them.  Moreover,  if  they 
felt  under  any  obligations  to  search  them  out ;  to  pray  unto 
the  Lord  to  bring  them  in ;  and  to  encourage,  aid  and  send  out 
any  who  may  feel  called  of  the  Lord  to  preach  to  them.  *  *  * 
I  really  fear  should  any  one  profess  a  call  of  this  kind,  he 
would  not  receive  the  fellowship  and  assistance  which  he 
would  have  been  entitled  to.  Thus  I  fear  they  do  not  act  as 
did  those  who  heeded  all  the  commandments  of  the  Lord." 

This  position  taken  by  Elder  Watson  is  impregnable,  it  is 
unanswerable,  because  it  is  the  truth.  He  is  with  us  on  this. 
It  is  just  what  we  believe  and  constitutes  one  of  the  great 
barriers  between  us  and  them.  We  believe  it  to  be  a  duty  im- 
posed by  the  great  Head  of  the  church  to  give  the  Gospel  to 
the  whole  world — they  believe  that  we  have  nothing  to  do 
with  it,  that  God  will  raise  up  men  to  preach  to  the  heathen 
when  He  wants  them. 


186       A  History  of  the  Liberty  Baptist  Association. 


CHAPTER  XXVI. 

Anti-mission  Baptists  are  now  Opposed  to  Revival 
Meetings — Nothing  Said  About  Opposing  Such  Meet- 
ings AViien  They  Went  Out  From  Us?-Baptists  had 
Great  Revivals  Before  the  Split — In  the  Kehukee 
Association  They  Invited  People  to  be  Prayed  for — - 
George  Pope  Baptized  Large  Numbers. 

Our  Anti-mission  brethren  are  very  unlike  the  Primitive 
Baptists  in  their  decided  opposition  to  revival  meetings.  We 
never  hear  them  pray  for  a  revival  of  religion  or  know  of 
them  making  a  protracted  effort.  Who  ever  hears  one  of 
their  preachers  exhorting  the  unconverted  to  repent  ? 

Before  the  split  our  Baptist  brethren  did  this,  and  they  had 
glorious  revivals  and  large  ingatherings  into  their  churches. 
Even  the  historic  old  Kehukee,  now  so  decidedly  opposed  to 
revival  measures,  was  at  one  time  much  in  favor  with  them; 
they  prayed  for  them  and  otherwise  greatly  encouraged  them. 

We  quote  from  Burkitt  and  Read's  History,  pages  145.- 
146,  "The  ministers  used  frequently,  at  the  close  of  worships, 
to  sing  a  spiritual  song  suited  to  the  occasion,  and  go  through 
the  congregation,  and  shake  hands  with  people  while  singing. 
*  *  *  The  ministers  usually,  at  the  close  of  preaching, 
would  tell  the  congregation,  that  if  there  were  any  persons 
who  felt  themselves  lost  and  condemned,  under  the  guilt  and 
burden  of  their  sins,  that  if  they  would  come  near  the  stage, 
and  kneel  down,  they  would  pray  for  them.  Shame  at  first 
kept  many  back,  but  as  the  work  increased,  numbers  appa- 
rently under  strong  conviction  would  come  and  fall  down  be- 
fore the  Lord  at  the  feet  of  the  ministers,  and  crave  an  in- 
terest in  their  prayers.  Sometimes  twenty  or  thirty  at  a 
time.  And  at  some  Union  Meetings,  two  or  three  hundred 
would  come,  and  try  to  come  as  near  as  they  could.  This 
very  much  engaged  the  ministers,  and  many  confessed  that 


A  History  of  the  Liberty  Baptist  Association.       187 

the  Lord  heard  the  prayers  of  His  ministers,  and  had  reason 
to  hope  their  souls  were  relieved  from  the  burden  of  their 
sins,  through  the  blood  of  Christ,  It  had  a  powerful  effect 
on  the  spectators  to  see  their  wives,  their  husbands,  children, 
neighbors,  etc,  so  solicitous  for  the  salvation  of  their  souls ; 
and  was  sometimes  a  means  of  their  conviction.  Many  ladies 
of  quality,  at  times  were  so  powerfully  wrought  on  as  to  come 
and  kneel  down  in  the  dust  in  their  silks  to  be  prayed  for. 
The  same  history,  page  153,  says:  "At  an  Union  Meeting  at 
Parker's  Meeting-house,  August,  1803,  it  was  supposed  there 
were  1,000  people.  The  weather  proved  very  rainy  on  Sun- 
day. There  was  a  stage  erected  in  the  meeting-house  yard ; 
and  at  about  half-past  11  o'clock  Elder  Burkitt  ascended  the 
stage  to  preach,  and  it  was  expected,  from  the  appearance  of 
the  clouds,  it  would  rain  every  moment,  and  before  he  was 
done  preaching  it  did  so.  Yet,  notwithstanding,  the  numer- 
ous congregation  still  kept  together ;  and  although  every  ef- 
fort was  used  to  shun  the  rain,  by  umbrellas,  carriages, 
blankets,  etc,  yet  we  believe  one  thousand  people  were  ex- 
posed to  the  rain  without  any  shelter ;  and  some  crying,  some 
convulsed  to  the  ground,  some  begging  the  ministers  to  pray 
for  them ;  and  composedly  stood  and  received  the  falling 
shower  without  ever  being  dispersed.  And  it  is  not  only  at 
particular  times,  but  blessed  be  God,  these  meetings  are  gener- 
ally blessed."  22 

Benedict,  vol.  2,  page  104,  says  of  the  revival  spirit  in  this 
Association  about  1801 :  "It  began  to  enjoy  a  refreshing 
season,  and  for  a  few  years  following  was  blessed  with  a  share 
in  that  remarkable  revival,  which  prevailed  most  powerfully 
and  extensively  through  North  Carolina  and  many  other 
States ;  so  that  in  the  course  of  two  years  from  the  commence- 
ment of  the  revival  there  were  1,500  persons  baptized  in  the 
churches  belonging  to  this  Association." 

22  Burkitt  and  Read's  History  from  which  this  quotation  is  taken  is  the 
History  of  Kehukee  Association,  now  anti-mission,  and  was  printed  in 
1803,  twenty-four  years  before  she  turned  against  missions,  Sunday 
Schools,  Protracted  Meetings,  etc. 


188       A  History  of  the  Liberty  Baptist  Association, 

Strange  as  it  may  seem  to  people  living  now,  there  is  not 
one  word  anywhere,  in  all  the  old  church  records  or  Baptist 
histories  examined,  where  they  opposed  revival  measures  at 
first.  In  fact,  such  a  thing  seems  never  to  have  been  thought 
of.  But,  on  the  other  hand,  they  carried  them  on  for  some 
time. 

That  they  ever  should  have  taken  such  a  stand  in  regard  to 
revival  measures  is  beyond  comprehension,  unless,  in  their 
opposition  to  us  in  almost  everything  else,  they  thought  that 
they  ought  to  oppose  this  measure  also. 

Such  a  thing  as  taking  a  stand  against  revivals  or  protracted 
meetings  was  never,  never  heard  of  amongst  Baptists  until 
our  Anti-mission  brethren  separated  from  us  in  1827 — 1840. 
Before  the  split  in  Baptist  ranks  they  had  such  revivals  and 
ingatherings  as  few,  if  any  now  living,  ever  witnessed.  And, 
we  might  add,  that  they  did  not  take  the  stand  against  pro- 
tracted meetings  till  some  time  after  they  went  out  from  us, 
as  has  been  given  us  by  old  people  who  lived  at  the  time,  and 
after  the  division  in  Baptist  ranks. 

Deacon  Peter  Riley,  of  Tom's  Creek  church,  our  old  home 
church,  who  died  some  twenty  or  more  years  ago,  was  our 
nearest  neighbor,  as  far  back  as  memory  serves  us ;  was  a 
member  of  Tom's  Creek  church  when  the  split  occurred.  We 
remember  well  to  have  heard  him  say  at  one  time  that  after 
the  split  they  had  preaching  one  night  at  Samuel  Styers' 
residence,  near  Denton,  and  after  the  sermon  penitents  were 
invited,  and  that  three  persons  presented  themselves  for 
prayer.  This  statement  can  be  vouched  for  and  names  of 
penitents  given. 

Bro.  Robert  L.  Masten,  upwards  of  seventy  years  of  age, 
a  member  of  Waughtown  church,  brought  up  under  that  in- 
fluence and  held  with  them  till  he  was  converted,  said,  in 
substance:  "Elder  George  McNeely,  of  Virginia,  preached 
several  sermons  that  he  heard,  and  at  the  close  he  would  ex- 
tend an  invitation  to  the  unconverted  who  wished  to  be  prayed 
for  to  come  and  e;ive  him  their  hand."     Tie  said  this  was  be- 


A  History  of  the  Liberty  Baptist  Association.       189 

fore  the  Civil  War,  about  1855-1857,  as  nearly  as  he  could 
recollect. 

Bro.  Hasten  said  further:  "That  before  he  was  married, 
about  1817  or  1848,  Elder  Henry  Tatum,  after  preaching  a 
sermon,  came  down  from  the  pulpit  and  gave  a  warm  exhorta- 
tion, and  Betsy  Crews  knelt  for  prayer,  and  that  Elder  Tatum 
offered  an  earnest  prayer,  of  considerable  length,  for  her  con- 
version." 

Bro.  B.  D.  McKaughan,  of  Bockford,  Surry  County,  1ST. 
C,  writes  his  observations  as  he  recollects  those  events  in  his 
boyhood  days.  He  is  now  an  old  and  respected  citizen.  We 
condense  as  follows  from  his  letter : 

"My  father  moved  to  Ashe,  now  Alleghany  County.  We 
lived  on  a  plantation  in  sight  of  Piney  Creek  Meeting-house — 
Old  Primitive  Baptists,  as  they  call  themselves.  I  was  in 
my  fourteenth  year.  I  think  it  was  in  October,  1848,  they 
commenced  a  meeting  at  the  above-named  church,  which 
lasted  nearly  two  weeks.  Father,  being  a  licensed  preacher 
from  old  Abbott's  Creek  church,  took  an  active  part  in  the 
meeting — did  some  of  the  preaching.  They  would  have 
meetings  at  the  neighbor's  houses  after  they  broke  up  at  the 
church.  They  then  moved  the  meeting  to  Elk  Creek  Meeting- 
house, some  four  or  five  miles  away,  and  the  meeting  lasted 
there  eight  or  ten  days.  I  do  not  remember  the  names  of  the 
other  churches  to  which  they  went.  The  meetings  lasted 
about  six  weeks  at  all  the  churches. 

As  a  result  of  all  these  meetings  my  father  witnessed  the 
baptism  of  seventy-two.  I  think  it  was  the  next  Sunday  I 
saw  twenty-eight  baptized." 

A  Mrs.  Morgan  (given  name  forgotten),  of  Randolph 
County,  now  nearly  eighty  years  old,  gives  the  following  in- 
formation :  She  has  seen  the  "Old  Baptists"  call  for  mourn- 
ers or  seekers  to  come  and  be  prayed  for  at  a  meeting  held  at 
Old  Unity  Meeting-house  (long  since  extinct)  and  some  went 
forward.      She    remembers    that   one   Polly   Johnson   was   a 


190       A  History  of  the  Liberty  Baptist  Association. 

mourner  and  went  away  from  church,  screaming  and  crying 
aloud.  Elder  Philip  Snider  (for  many  years  the  Moderator, 
and  leading  pastor  in  the  Abbott's  Creek  Union  Association) 
was  assisted  by  Louis  Snider,  Soloman  Snider  (all  brothers 
in  the  flesh)  and  Asahel  Peacock.  (Soloman  Snider  left 
them  about  ten  years  after  the  split) . 

She  states,  further,  that  she  was  concerned  during  said  re- 
vival, and  made  a  profession,  when  quite  young,  and  that 
Elder  Philip  Snider  baptized  her. 

Erom  the  above  reminiscences,  it  seems  quite  clear  that 
there  was  little,  if  any,  opposition  to  revival  meetings  for 
some  time  after  the  split.  Some  of  the  above  observations 
were  made  some  twenty  or  thirty  years  after  their  separation 
from  us.  Nearly  all  the  old  church  records  tell  of  their  oppo- 
sition to  the  Baptist  State  Convention,  Sunday  schools,  Bible 
Societies  and  other  "institutions  of  the  day,"  but  not  one  word 
seen  anywhere  in  opposition  to  revivals — in  fact,  it  is  pretty 
clear  that  there  was  none.  This  opposition  has  not  been  in 
vogue  more  than  about  sixty  or  perhaps  seventy  years. 

We  might  add  right  here  that  at  most  of  the  old  Baptist 
churches  there  were  tents,  long  since  gone,  where  the  people 
camped  during  the  great  revival  meetings  then  held.  These 
tents  were  at  old  Abbott's  Creek,  Lick  Creek  and  even  at 
Mount  Tabor,  in  Kandolph  County,  where  the  session  was 
being  held  in  1832,  when  the  Abbott's  Creek  Union  Associa- 
tion divided,  where  the  majority  went  into  Hardshellism,  the 
minority  that  stood  for  the  organized  work  as  then  being  de- 
veloped were  denied  a  part  in  the  proceedings  of  the  body,  re- 
tired, said  Elder  Benjamin  Lanier,  who  was  present,  and 
went  into  a"  tent  and  organized  the  Liberty  Association. 


A  History  of  the  Liberty  Baptist  Association.       191 


CHAPTER  XXVII. 

A  Departure  from  Baptist  Usage — They  Oppose  Minis- 
terial Education — Young-  Ministers  Educated  in 
England — The  Philadelphia  Association  Encour- 
aged It. 

In  preceding  chapters  we  have  shown  that  our  anti-mission 
brethren  have  departed  from  Baptist  usage  before  the  split  in 
some  very  important  particulars.  They  are  very  decidedly 
opposed  to  the  education  of  young  ministers,  called  of  God,  as 
a  part  of  our  work.  But  long  before  there  were  any  Anti- 
mission  Baptists,  the  Baptists  favored  ministerial  education. 
They  claim,  that  while  ministerial  students  are  receiving  an 
education  that  souls  are  dying  and,  therefore,  they  ought  to 
go  at  once. 

But  our  Saviour  did  not  take  that  view,  when  he  kept  His 
disciples  with  Him  for  three  years.  Neither  did  our  brethren 
in  the  years  gone  by. 

As  early  as  the  year  1250,  our  Baptist  brethren  had  schools 
where  their  young  men  called  of  God  were  educated,  being 
supported  by  contributions  from  the  churches.22 

Dr.  John  Rippon,  of  England,  in  a  "Brief  essay  towards 
an  History  of  the  Baptist  Academy,"  throws  much  light  upon 
this  important  subject.  Hear  him :  "We  had  at  that  time 
literary  men,  whose  abilities  reflected  honor  on  themselves, 
and  on  the  cause  they  espoused  ;  and  of  these,  some  who  ranked 
high  among  the  learned  were  disposed  to  teach.  Such,  how- 
ever, was  the  unsettled  state  of  affairs  in  the  protectorate,  and 
so  great  the  persecutions  of  our  brethren  and  other  non-con- 
formists afterwards,  from  the  Restoration,  in  1660,  till  the 
glorious  Revolution,  in  1688,  that  we  must  not  be  surprised  if 
we  find  no  splendid  seminaries  of  learning  among  the  Bap- 
tists, or  any  other  Protestant  Dissenters  in  those  early  days. 

"Orchard,  Vol.  I,  p.  158. 


192       A  History  of  the  Liberty  Baptist  Association. 

Indeed  several  of  the  ejected  or  silenced  ministers,  in  dif- 
ferent counties  took  under  their  care  a  few  young  men  of 
promising  abilities  for  the  ministry,  and,  without  regard  to 
our  distinguishing  sentiments,  assisted  them  in  their  prepara- 
tory studies  for  sacred  service.  *  *  *  It  is  not  easy  for  me 
to  say  with  precision  how  early  in  the  last  century  our  learned 
brethren  in  this  country  began,  among  themselves,  to  educate 
their  juniors  for  the  work  of  the  ministry." 

Again  Dr.  Rippon  says :  23  ''That  the  ministers  and  mes- 
sengers of  more  than  one  hundred  baptized  congregations  in 
England  and  Wales  met,  in  a  General  Assembly  at  London,  in 
September,  1689,  to  consult  the  good  of  the  whole  denomina- 
tion. 

At  this  Convention  they  resolved  to  raise  a  fund  or  stock 
for  the  advantage  of  churches  who  were  not  able  to  maintain 
their  own  pastors  or  teachers,  etc.,  and  for  assisting  members 
of  churches  who  had  promising  gifts,  were  sound  in  funda- 
mentals, and  inclined  to  study,  in  attaining  to  the  knowledge 
of  the  Latin,  Greek  and  Hebrew."  From  the  above  it  will 
be  perceived  that  our  brethren  engaged  in  ministerial  educa- 
tion at  as  early  a  date  as  was  possible  for  them  to  do  so. 

They  were  not  allowed  by  their  enemies  to  engage  in  such 
work ;  and  so  desirous  were  they  to  do  something  along  this 
line  that  before  they  could  project  colleges  and  seminaries, 
they  taught  young  men  for  the  ministry  in  a  private  way. 

Let  us  now  follow  our  brethren  across  the  Atlantic  and  see 
them  in  the  new  world.  The  Philadelphia  Association,  the 
oldest  on  the  continent,  was  constituted  in  the  year  1707. 
For  the  year  1722,  one  hundred  and  ten  years  before  the  split, 
it  was  proposed  that  the  churches  make  inquiry  among  them- 
selves, if  they  have  any  young  persons  hopeful  for  the  minis- 
try, and  inclinable  for  learning;  and  if  they  have,  to  give 
notice  of  it  to  Mr.  Abel  Morgan  before  the  first  of  November, 
that  he  might  recommend  such  to  the  Academy  on  Mr.  Hollis' 

13  Baptist  Register,  Vol.  II,  pp.  415-416. 


A  History  of  the  Liberty  Baptist  Association.       193 

account.  (Minutes  of  Philadelphia  Association,  page  27.) 
Even  at  that  age,  Mr.  Hollis  was  so  much  interested  that  he 
was  to  pay  the  bills. 

At  the  sessions  for  1756-'57  we  find  this  same  Association 
encouraging  education.  At  the  session  for  1764  it  was  agreed 
to  inform  the  churches  to  which  we  respectively  belong  that, 
inasmuch  as  a  charter  is  obtained  in  Rhode  Island  govern- 
ment, toward  erecting  a  Baptist  College,  the  churches  should 
be  liberal  in  contributing  towards  carrying  the  same  into  exe- 
cution. "In  October,  1766,  we  find  this:  "Agreed  to  recom- 
mend warmly  to  our  churches  the  interest  of  the  college,  for 
which  a  subscription  is  opened  all  over  the  continent.  This 
college  has  been  set  on  foot  upwards  of  a  year,  and  has  now  in 
it  three  promising  youths  under  the  tuition  of  President  Man- 
ning." Two  thoughts  here  are  noticeable,  viz:  "Agreed"; 
and  "warmly  agreed  to  recommend." 

A  subscription  is  opened  all  over  the  continent.  They  were 
heart  and  soul  in  favor  of  ministerial  education  and  had  never 
been  disturbed  with  a  thought  of  anti-ism. 

But  why  multiply  authorities  ?  These  are  only  a  few  of 
what  might  be  produced. 


13 


194        A  History  of  the  Liberty  Baptist  Association. 

CHAPTER  XXVIII. 

Anti-mission  Baptists  Oppose  Stated  Salary  for  Pas- 
tor— Scripture  Teaching  on  the  Subject — Elder 
John  M.  Watson's  View. 

Our  anti-mission  brethren  are  very  much  opposed  to  an  un- 
derstanding between  church  and  pastor,  relative  to  a  salary. 
They  speak  of  such  as  a  "hireling"  ministry.  With  them 
there  must  be  no  agreement  as  to  what  the  pastor  must  have 
for  his  support.  It  is  strange  that  this  should  be  so  in  regard 
to  pastoral  support  and  not  practiced  in  any  other  calling  in 
life. 

There  is  just  as  much  reason  for  a  carpenter  amongst  the 
anti-mission  brethren  being  asked  to  build  a  new  meeting- 
house and  let  the  brethren  pay  him  as  they  say  preachers 
ought  to  be  paid — just  what  the  brethren  think  he  ought  to 
have.  How  many  of  them  would  take  a  contract  on  such  con- 
dition ?  Not  one.  They  ought  not  be  asked  to  do  it.  It  is 
not  good  business.  And  yet  if  ministers  insist  on  knowing 
what  they  are  to  receive  for  their  work,  they  are  at  once 
branded  as  "money  hunters"  or  preaching  for  "filthy  lucre." 
O  for  shame ! 

We  all  know  that  the  New  Testament  Scriptures  don't  say 
in  so  many  words  that  a  stipulated  amount  may  be  mentioned, 
but  we  contend  that  it  is  not  contrary  to  Scripture  teaching 
on  this  subject, 

Paul  says,  "Have  I  committed  an  offense  in  abasing  myself 
that  ye  might  be  exalted,  because  I  preached  unto  you  the 
Gospel  of  God  freely  ?  I  robbed  other  churches,  taking  wages 
of  them,  to  do  you  service."  "The  laborer  is  worthy  of  his 
reward." 

"The  workman  is  worthy  of  his  meat." 

"The  laborer  is  worthy  of  his  hire."  It  seems  that 
"wages,"  "reward,"  and  "hire"  are  not  contrary  to  the  genius 


A  History  of  the  Liberty  Baptist  Association.       195 

of  rlew  Testament  teaching  on  this  subject,  but  fully  in  accord 
with  it.  The  trouble  with  our  Anti  brethren  is  that  they  have 
made  a  hobby  of  this,  while  they  are  receiving  money  in  hand- 
shaking and  on  the  sly  generally.  If  a  church  or  churches 
ought  to  support  a  pastor,  there  can  be  nothing  wrong  in 
understanding  what  would  be  sufficient  to  support  him.  In 
that  case,  the  church  just  knows  what  is  expected  and  there- 
fore has  something  to  work  to. 

Elder  John  M.  Watson,  one  of  their  preachers  in  "Old 
Baptist  Test,"  has  an  article  under  the  caption  of  "Ministerial 
Deviations,"  from  which  I  wish  to  quote.  He  says :  "The 
Scriptural  relations  between  pastor  and  church  is  not  regarded 
by  us  as  it  should  be.  Our  ministers  do  not  teach  the  churches 
their  duties  towards  themselves.  Human  pride  constrains 
them  to  shun  to  declare  the  counsel  of  God  on  the  subject ;  be- 
cause so  many  are  preaching  at  fixed  rates  per  sermon,  per 
month,  or  per  year,  they  forego  their  just  rights,  as  ordained 
of  God,  rather  than  seem  like  such  are.  These  have  not  only 
caused  the  way  of  truth  to  be  evil  spoken  of,  but  our  ministers 
to  deviate  from  the  line  of  duty.  The  plain  commandments 
and  exhortations  of  the  Lord  have  been  left  unpreached,  until 
some  of  our  churches — judging  from  their  conduct — have  for- 
gotten that  these  duties  are  enjoined  in  their  Bibles.  This 
deviation  is  mutual ;  it  is  difficult  to  say  which  party  is  most 
blameable ;  one  fails  to  teach  and  exhort,  and  the  other  to  per- 
form. 

"When  the  word  of  God  is  plainly,  faithfully  and  frequently 
preached,  it  will  bring  forth  fruit  in  circumcised  hearts.  The 
gross  and  palpable  neglect  of  pastors  in  teaching  their  flocks 
the  plain  precepts  of  the  Bible,  revealed  by  the  Holy  Spirit, 
and  recorded  by  the  Evangelists  for  their  benefit,  is  the  cause 
of  so  little  fruit  from  that  division  of  the  word  of  the  Lord, 
abounding  to  the  credit  of  our  churches." 

After  quoting  all  the  Scriptures  bearing  upon  this  subject, 
he  then  adds :  "The  preacher  does  not  become  a  beggar  until 


196       A  History  of  the  Liberty  Baptist  Association. 

his  demands  transcend  his  Scriptural  rights,  nor  a  hireling 
until  his  wages  exceed  Bible  rights.  While  defending  and 
maintaining  his  just  pastoral  rights,  he  is  no  beggar,  cap  in 
hand,  beseeching  his  brethren  for  some  poor  pittance  or  other, 
but  a  dignified,  independent  asserter  of  his  just  claims,  and 
should  be  so  regarded  by  all  who  have  ears  to  hear  the  com- 
mandments of  the  Lord,  or  a  heart  to  practice  them.  *  *  * 
Preachers  must  speak  out  on  this  subject,  not  on  their  own 
authority,  but  on  the  Lord's ;  not  in  their  own  words,  but  in 
the  plain,  strong  ones  of  the  Bible;  not  as  religious  beggars 
of  the  day,  but  as  faithful  pastors.  The  correction  of  this 
error,  now  causing  so  many  hearts  to  mourn,  must,  after  all, 
begin  in  the  pulpit,  which  I  affirm  can  be  done  if  there  be 
grace  among  the  hearers." 

This  sounds  strangely  coming  as  it  does  from  such  an  unex- 
pected source.  But  it  is  based  upon  the  word  of  God  and 
can  not  be  shaken.  He  charges  error  upon  his  people  in  this. 
'No  one  of  our  own  denomination  has,  so  far  as  I  know, 
written  more  pointedly  upon  this  subject,  ]STo  one  would  sus- 
pect him  being  an  Anti-mission  Baptist  preacher  from  read- 
ing the  above  deliverances.     But  he  was. 

According  to  his  position  on  the  support  of  the  ministry  we 
are  carrying  out  the  instructions  of  the  New  Testament  more 
nearly  than  they.  Therefore  we  must  be  Primitive  or  real 
Bible  Baptists,  instead  of  them. 


A  History  of  the  Liberty  Baptist  Association.        197 


CHAPTER  XXIX. 

Opposition  to  Sunday  Schools — Baptists  Had  Them 
Before  the  Split-^County  Line  Association  Encotjr- 
aged  Them — Afterwards  They  Oppose  Them  and  Be- 
come Xew  Baptists. 

How  there  ever  could  have  heen  open  opposition  to  teaching 
the  people  the  word  of  God  is  more  than  can  be  known  now. 
Can  it  be  a  sin  for  one  to  stand  before  a  class  and  teach  God's 
precious  truth  ?  Is  the  Lord  displeased  with  those  who  teach 
or  those  taught  ?  We  think  not,  when  perhaps  seventy-five  to 
ninety  per  cent  of  those  coming  into  our  churches  are  from 
the  Sunday  school.  Moses  evidently  believed  in  teaching  the 
children.  (Dent.  6:5-9.)  After  exhorting  them  to  love  the 
Lord  God  with  all  the  heart,  and  with  the  soul,  he  added : 
"And  these  words,  which  I  command  thee  this  day,  shall  be  in 
thine  heart.  And  thou  shalt  teach  them  diligently  unto  thy 
children,"  etc. 

There  have  been  many  foolish  and  unwise  things  said  about 
this  great  work  by  our  Anti-mission  brethren.  They  have 
treated  the  Sunday  school  and  its  work  as  though  it  were  an 
engine  of  the  devil.  But  such  a  thing  as  abuse  of  this  institu- 
tion was  unknown  till  our  brethren  split  off  and  set  up  opposi- 
tion to  this  work.24 

The  County  Line  Association,  which  went  out  from  us,  was 
at  one  time  heartily  in  sympathy  with  this  great  and  good 
work,  and  was  enthusiastic  in  its  support, 

"Deacon  John  Teague.  of  Old  Abbott's  Creek  church,  in  his  old  age, 
told  the  author  that  he  was  born  August  18,  1815;  and  was  therefore  about 
seventeen  years  old  when  the  split  took  place  in  the  old  church.  He 
said  that  he  attended  Sunday  School  at  Abbott's  Creek  regularly  before 
the  split  there.  He  recollected  well  that  the  large  meeting  house  would 
sometimes  be  nearly  full  of  Sunday  School  scholars. 

About  the  time  of  the  division  in  the  church  the  people  were  gather- 
ing for  school  as  usual  on  the  Sabbath.  Some  one  who  knew,  remarked, 
"You  need  not  go  to  school  to-day,  the  doors  are  nailed  up  and  you  can 
not  get  in."  All  of  which  was  found  to  be  true.  That  ended  the  Sun- 
day School  work  in  that  house. 


198       A  History  of  the  Liberty  Baptist  Association. 

At  the  session  of  this  body  in  August,  1821,  a  short  while 
before  the  split,  they  adopted  a  Circular  Letter,  commending, 
in  the  strongest  terms  possible,  the  Sunday  school  work.  But 
let  us  give  a  quotation  from  the  Circular : 

"We  beg  leave  to  suggest  for  your  consideration  a  few  plain 
observations  on  the  Christian  education  of  your  children.  *  *  * 
Contrast  in  your  minds  the  appearance  of  two  neighborhoods, 
in  one  of  which  the  children  have  shared  a  Christian  educa- 
tion; in  the  other  they  have  not.  In  the  former,  as  a  general 
thing,  you  will  find  them  submissive  to  authority,  dutiful  to 
parents,  respectful  to  old  age,  affectionate. 

"Here  family  altars  are  erected,  and  on  them,  morning  and 
evening,  is  offered  the  incense  of  prayer.  In  the  latter  you 
find  them  ungovernable,  undutiful  to  parents,  disrespectful  to 
old  age,  saucy,  Sabbath-breakers,  profane. 

"Let  there  be  stated  periods  which  we  will  devote  wholly  to 
their  instruction.  And  those  of  you,  brethren  who  can  afford 
no  other  time,  we  advise  to  teach  them  before  and  after  the 
ordinary  exercises  of  public  worship  (preaching). 

"  'It  is  lawful  to  do  good  on  the  Sabbath  day.'  Then  take 
them  to  the  house  of  God  with  you  and  you  will  lessen  one  of 
the  crying  sins  of  the  land,  Sabbath-breaking.  They  may  be 
taught  also  in  Sunday  schools,  an  institution  which  has  been 
blessed  of  God  to  the  salvation  of  many  souls,  both  of  chil- 
dren and  parents — we  earnestly  solicit  your  attention  to  these 
schools,  and  beg  you  to  establish  one  in  every  neighborhood. 
Though,  in  communicating  instruction,  you  may  think  you  are 
scattering  but  little  seed,  and  that,  too,  in  an  unpromising  soil, 
God  may  give  it  'deep  root'  in  the  hearts  of  your  children  and 
your  declining  years  may  be  solaced  with  the  prospect  of  an 
abundant  harvest,  'Cast  thy  bread  upon  the  waters,  for  thou 
shalt  find  it  after  many  days.'  " 

Who  can  read  these  extracts  and  not  see  that  they  were 
heart  and  soul  in  favor  of  Sunday  schools  ?  Then,  in  ten  or 
twelve  years,  they  take  a  decided  stand  against  this  work :  in 


A  History  of  the  Liberty  Baptist  Association.       199 

the  face  of  all  that  they  said  in  the  Circular  quoted  from 
above,  how  could  they  do  this  ?  They  were  not  in  igno- 
rance as  to  the  blessed  influences  diffused  through  these 
schools.  They  said  the  truth  while  pleading  for  the  Sunday 
school.     Were  they  sincere  in  the  last  step  taken  ? 

Of  course  they  changed  from  what  they  were  and  became  a 
new  kind  of  Baptists,  for  there  never  had  been  seen  such  Bap- 
tists before  the  split. 


200        A  History  of  the  Liberty  Baptist  Association. 

CHAPTER  XXX. 

They  are  Declining  in  Numbers  and  Moral  Power — 
Oathcart's  Encyclopedia  Gives  Statistics — The  Bap- 
tist Year  Book,  1880 — Elder  John  Culpeper's  Sta- 
tistics, 1834 — Comparative  Statistics  Kehukee  and 
Chowan  Associations — Miami  Association  in  Ohio — 
Red  River  Association,  Kentucky — Abbott's  Creek 
Union  Association,  North  Carolina. 

Because  of  such  decided,  emphatic  opposition  to,  and  will- 
ful neglect  of  the  means,  which  have  been  so  signally  blessed 
of  God  for  the  spread  of  the  truth  and  consequent  upbuilding 
of  the  Redeemer's  kingdom,  our  Anti-mission  brethren  have 

O  7 

been  on  the  decline  numerically  almost  ever  since  they  went 
out  from  us. 

"In  1844  the  Baptist  Almanac  attempted  to  distinguish  be- 
tween the  Regular  or  Mission  Baptists  and  those  who  op- 
posed missionary  work  in  formal  organizations  for  that  pur- 
pose. The  record  of  1844  reported  184  Old-School  Associa- 
tions, 1,022  churches,  900  ordained  ministers,  2,374  bap- 
tized in  the  year  preceding,  and  61,162  members. 

"The  Year  Book  for  1880  returns  900  Old-School  churches, 
400  ordained  ministers,  and  40,000  members, — a  loss  of  one- 
third  in  thirty-six  years.  The  Old-School  brethren  have  de- 
clined in  numbers  almost  every  year  since  they  made  the 
division."25 

Elder  John  Culpeper,  as  agent  of  the  Baptist  State  Con- 
vention of  North  Carolina,  in  making  his  report  of  work 
done  in  1834,  stated  that  there  were  27  Associations  in  the 
State,  19  of  which  were  in  favor  of  mission  work  and  8 
were  opposed.  In  the  19  Associations,  4,278  persons  have 
been  added  by  baptism  during  the  last  Associational  year. 
Of  the  8  anti-mission  Associations,  only  5  of  these  bodies  pub- 

25  Cathcart's  Encyclopedia,  Vol.  I,  p.  78. 


A  History  of  the  Liberty  Baptist  Association.       201 

lish  their  numbers.  One  hundred  and  eighty  have  been  bap- 
tized. V/ith  the  deaths  and  exclusions,  our  opposing  brethren 
appear,  from  their  minutes  for  1833,  to  have  diminished, 
though  the  diminution  was  not  large.  The  average  increase  in 
the  19  missionary  bodies  was  225,  while  in  the  5  bodies  which 
reported,  they  had  36. 

In  1805,  the  Kehukee  Association  divided.  All  the 
churches  lying  on  the  east  side  of  the  Roanoke  River  consti- 
tuted the  Chowan  Association. 

In  1806,  Kehukee  Association  numbered  1,736. 

In  1806,  Chowan  Association  numbered  1,839. 

In  1841,  Kehukee  Association  numbered  1,200. 

In  1841,  Chowan  Association  numbered  6,000. 

In  1880,  Kehukee  Association  numbered  2,016. 

In  1880,  Chowan  Association  numbered  11,058. 

In  Missouri,  for  the  first  ten  years  after  the  split,  they  had 
not  decreased — but  actually  increased — the  only  instance  of 
increase  noted  anywhere.  But  a  comparison  of  the  relative 
increase  as  to  the  Missionaries  and  Anti-missionaries  will  be 
both  instructive  and  entertaining: 

"It  is,"  says  the  author,  giving  statistics,  "an  interesting 
fact  that  in  1836,  one  year  after  the  division,  the  Baptists  of 
Missouri  numbered  8,723  and  were  divided  as  follows :  Regu- 
lar or  Missionary  Baptists,  150  churches,  77  ministers,  5,357 
members;  Anti-missionary  Baptists,  80  churches,  49  minis- 
ters and  3,366  members. 

"In  1846,  just  ten  years  after,  the  Regulars  numbered  292 
churches,  144  ministers  and  15,331  members ;  and  the  Anti- 
missionary  Baptists,  118  churches,  57  ministers  and  4,336 
members." 

In  the  following  examples  we  see  the  sad  fate  of  anti- 
mission  churches:  In  Mirmi  Association,  of  Ohio,  in  1836, 
nineteen  anti-mission  churches  expelled  six  missionary 
churches.  The  six  had  441  members  and  the  nineteen  had 
706.  In  twenty  yeai  *  the  six  had  increased  to  twenty,  with 
1,964  members,  and  the  nineteen  had  decreased  to  ten,  with 


202       A  History  of  the  Liberty  Baptist  Association. 

only  343.  In  1877,  or  forty-one  years,  the  six  had  increased 
to  65  in  three  District  Associations,  with  6,733  members,  and 
the  anti-mission  churches  had  ceased  to  report. 

In  1841,  Eed  River  Association  of  Kentucky  had  thirty- 
three  churches ;  eight  missionary  churches  withdrew  and 
formed  Bethel  Association.  This  left  twenty-five  anti-mis- 
sion churches.  In  sixty  years  the  eight  increased  to  sixty, 
with  over  6,000  members,  with  Bethel  College,  at  Russellville, 
and  Bethel  Female  College,  at  Hopkinsville.  Of  the  twenty- 
five  anti-mission  churches  only  three  remained. 

The  Abbott's  Union  Association,  now  anti-mission,  divided 
in  September,  1832.  In  that  Association,  at  the  time  of  the 
split,  the  Antis  were  in  the  majority,  just  how  many  is  not 
now  known.  However,  in  1S29,  three  years  before  the  split, 
the  body  numbered  536.  At  the  time  of  the  split  those  that 
stood  for  missions  numbered  159.  From  1829  till  1832, 
when  the  division  was  forced,  it  is  probable  that  they  had  in- 
creased to  600,  as  they  seemed  to  be  in  a  prosperous  condi- 
tion till  the  trouble  arose.  Four  years  after  they  separated, 
1836,  they  reported  396  members.  In  1837,  353  were  re- 
ported, having  decreased  by  43  in  one  year.  In  1850,  they 
reported  293.  In  1871,  they  had  decreased  so  that  they  had 
only  188  members.  Since  that  time  they  have  increased,  and 
number  now  between  200  and  300. 

The  Liberty  Association,  which  was  formed  out  of  the  159, 
that  were  rejected  by  the  Association  at  Mount  Tabor  in 
September,  1832,  met  in  November  following,  at  Jamestown, 
and  reported  188,  a  gain  of  29  in  two  months.  In  1834,  they 
reported  307  baptized  that  Associational  year. 

The  Liberty,  organized  with  7  churches  and  159  members, 
has  grown  to  26  churches  with  a  membership  of  2,185,  after 
dismissing  5  churches  with  an  aggregate  membership  of  449, 
to  join  other  Associations  more  convenient  to  them. 

Thus  we  see  that  in  every  instance  noted  that,  seemingly, 
the  Lord  has  wonderfully  blessed  the  churches  and  Associa- 
tions that  have  contended  and  stood  for  Bible  missions. 


Sidelights  on  the  Split.  203 

CHAPTER  XXXI. 
SIDE-LIGHTS  ON  THE  SPLIT. 

The  adding  of  side-lights  was  an  afterthought,  and  there- 
fore some  things  are  necessarily  repeated,  but  the  author  was 
sure  that  the  reader  would  be  delighted  to  have  this  addi- 
tional matter,  as  the  matter  discussed  can  be  seen  from  dif- 
ferent view-points.  The  reader  will  readily  see  that  every 
author  quoted  bears  testimony  to  certain  truths : 

1.  That  our  anti-mission  brethren  went  out  from  the  great 
body  of  their  Baptist  brethren. 

2.  That  almost  everywhere  they  manifested  the  same 
spirit  of — shall  I  say  it  ? — of  bitterness  toward  those  who 
stood  for  the  development  of  the  Lord's  work  as  it  was  being 
carried  on  before  1820  or  1825. 

3.  That  they  can  not  give  us  credit  for  being  sincere  in 
our  views,  but  always  regard  us  as  of  the  world. 

The  first  matter  introduced  under  the  above  heading  is  part 
of  a  tract  by  Elder  Mark  Bennett. 


REVIEW  OF  THE  HISTORY 


OF  THE 


KEHUKEE   BAPTIST  ASSOCIATION, 


TO  WHICH  ARE  ADDED  THE  COMPARATIVE  CLAIMS  OF 


MISSIONARY  BAPTISTS 


AND 


ANTI-MISSIONARY  BAPTISTS 


TO  SCRIPTURAL  AND  UNALTERED  RELIGIOUS   USAGES. 


By  Rev.  Mark  Bennett, 

EDGECOMBE,  N.  C. 


RALEIGH; 

Printed  at  the  Biblical  Recorder  Office. 

1854. 


PREFACE. 

Should  it  be  inquired  what  demand  there  is  for  such  a 

work  as  this  we  would  answer  that  an    exclusive  claim  to 
-  _       

identity,  with  the  independent  and  Baptist  bodies  of  Chris-    , 
ttansliamed  in  it,  is  set  up  by  the  Kehukee  people,  and  this 
too   for   the   ostensive   purpose   of   condemning   the   mission 
enterprise,  but  especially  the  Missionary  Baptists. 

The  latter,  in  laboring  to  carry  the  Bible  and  the  Gospel 
to  all  the  world,  are  charged  with  having  forsaken  the  Baptist 
ground  and  gospel  policy ;  the  former  arrogate  to  themselves 
the  credit  of  having  ever  remained  the  same.  To  test  these 
claims  is  the  object  of  these  pages. 

Here  it  may  be  objected  that,  if  this  is  our  purpose,  why 
has  it  not  been  attempted  at  an  earlier  date  ?  Our  apology 
is  this,  viz :  We  supposed  the  History  under  review  would 
be  read,  and  that  this  would  rectify  mistakes.  But  the  sequel 
has  evinced  that  either  it  has  not  been  read  or  else  its  readers 
have,  in  a  high  degree,  disregarded  what  they  have  read.  We 
think  it  highly  probable  that  our  Kehukee  friends,  dissatisfied 
with  the  face  of  their  own  record,  have  preferred  to  lay 
upon  it  the  veil  of  oblivion.  To  this  record  we  wish  to  direct 
attention,  and  to  bespeak  for  its  report  the  charitable  hearing 
of  all  parties. 

Some  of  those  most  intimately  concerned  may  attempt  to 
deny  that  said  History  speaks  the  true  principles  of  that 
Association.  But  it  seems  to  be  a  singular  admission  that, 
with  such  high  pretentions  to  fidelity  and  courage,  she  should 
suifer  a  minority  to  impose  upon  her  a  quarter  of  a  century 
without  any  proper  demur. 

For  the  manner  of  execution  we  humbly  crave  the  indul- 
gence of  the  reader.  The  haste  used  in  getting  up  the  Re- 
view, etc.,  has  denied  us  the  opportunity  of  attending  to  its 
grammar  and  rhetoric.  And  besides  this  we  may  have  erred 
in  considering  plain  historical  and  polemical  discussion  calls 
for  little  ornament. 


208         Review  of  the  Kehukee  Baptist  Association. 

Our  steady  aim  has  been  the  benefit  of  all  concerned.  If 
we  shall  have  injured  anybody  we  believe  that  our  motives, 
understood  by  good  hearts,  will  be  a  guaranty  for  their  for- 
giveness. To  serve  mankind  in  the  promotion  of  Truth  to  the 
greatest  advantage  would  fill  our  large  desire;  meanwhile, 
if  we  accomplish  a  little  good  we  must  rest  contented. 

That  the  work  may  do  no  harm,  but  much  good,  is  the 
earnest  prayer  of  your 

Friend  and  brother,  M.  B. 


REVIEW  OF  KEHUKEE  BAPTISTS. 

Precedent  and  antiquity  are  often  seized  upon  for  the  pur- 
pose of  recommending  principles  and  usages,  which  in  them- 
selves have  little  or  no  claim  upon  our  esteem  or  confidence. 
Since  the  happy  Reformation  of  Martin  Luther  has  spread 
its  Protestants  and  Dissenters  over  a  large  portion  of  Europe, 
and  since  the  free  institutions  of  the  United  States,  the  Eden 
of  all  Christendom,  have  brought  together  into  civil  concord 
in  this  country  all  sects  and  denominations ;  and  since  the 
late  origin  of  the  many  peculiarities  which  distinguished  a 
number  of  the  sects  serves  to  invalidate  their  pretentions  to 
orthodoxy,  it  is  become  the  universal  practice  to  apptal  to 
former  customs  and  to  early  Christianity.  Some  are  pleased 
with  the  sanction  of  fifty  years  ago ;  others  are  content  with 
three  hundred;  and  others  with  no  less  than  1850.  Some 
are  willing  to  trace  through  the  line  of  the  Romish  hierarchy ; 
and  others  will  consent  only  to  draw  their  line  of  spiritual 
genealogy  from  the  Bible  alone. 

Among  the  religious  bodies  which  have  sought  the  seal 
and  sanction  of  snowy  time  is  that  whose  history  is  now  under 
review.  Till  very  recently  the  highest  antiquity  claimed  for 
the  peculiarities  of  that  community  was  1775.  One  year 
anterior  to  that  date  would  divide  the  Kehukee  Association  in 
two  parties,  called  Separates  and  Regulars,  or  Separate  Bap- 
tists, or  Separate  Newlights,  and  Regular  Baptists.  (See 
Bnrkitt  and  Read's  History,  pp.  37,  38.)  Pressed  back  far- 
ther than  the  year  1764,  she  becomes  distributed  into  a  few 
scattered  churches,  holding  the  tenets  of  the  Freewill  Bap- 
tists and  General  Baptists.  (Benedict's  History,  p.  682,  and 
Burkitt  and  Read,  p.  13.)  The  General  Baptists  held  the 
doctrines  of  James  Arminius,  and  the  English  Baptists  in 
practice  were  missionary. 

If  the  Kehukee  body  of  Christians  should  urge  their  an- 
tiquity farther  than  the  year  1826,  with  the  view  of  finding 
14 


210         Review  of  the  Kehuhee  Baptist  Association. 

their  present  likenesses,  they  would  fail.  The  Kehukee  As- 
sociation of  1802  and  of  some  years  later  had  her  Union 
Meetings  with  their  constitutions.  (Biggs,  p.  119.)  More 
recently  she  has  discarded  and  opposed  these  meetings. 

In  1802,  she  approved  of  evening  meetings,  especially  of 
night  meetings,  for  revival  purposes.  (Page  117.)  Since 
then  she  has  abandoned  such  meetings.  Within  the  last  year 
or  two  we  learn  that  these  meetings  are  revived. 

In  1802,  she  approved  of  the  practice  of  the  preacher's 
walking  among  the  congregations,  singing  and  shaking  hands. 
Hear  what  she  says  (pages  114,  115)  : 

"Shaking  hands  while  singing  was  a  means  (though  simple 
in  itself)  for  to  further  the  work.  The  ministers  used  fre- 
quently, at  the  close  of  worship,  to  sing  a  spiritual  song 
suited  to  the  occasion,  and  go  through  the  congregation  and 
shake  hands  with  the  people  while  singing ;  and  several  when 
relating  their  experience,  at  the  time  of  their  admission  into 
church  fellowship,  declared  that  this  was  the  first  means  of 
their  conviction.  But  since  then  she  repudiates  this  prac- 
tice, so  much  that  many  holding  Kehukee  sentiments  of  the 
present  time  would  not  give  their  hand  to  a  minister  acting 
thus." 

In  1802,  and  later,  inviting  people  to  be  prayed  for  was 
in  common  practice  with  Kehukee.  Hear  her  speak  for 
herself  (pages  115,  116,  Biggs)  : 

"Giving  the  people  an  invitation  to  come  up  to  be  prayed 
for  was  also  blessed.  The  ministers  usually,  at  the  close  of 
preaching,  would  tell  the  congregation  that  if  there  were  any 
persons  who  felt  themselves  lost  and  condemned,  under  the 
guilt  and  burden  of  their  sins,  that  if  they  would  come  near 
the  stage  and  kneel  down  they  would  pray  for  them.  Shame 
at  first  kept  many  back ;  but  as  the  work  increased  numbers, 
apparently  under  strong  conviction,  would  come  and  fall 
down  before  the  Lord  at  the  feet  of  his  ministers  and  crave 
an  interest  in  their  prayers.  *  *  *  This  very  much  engaged 
the  ministers;  and  many  confessed  that  the  Lord  heard  the 


Review  of  the  Kehukee  Baptist  Association.         211 

prayers  of  his  ministers,  and  they  had  reason  to  hope  their 
souls  were  relieved  from  the  burden  of  their  sins,  through 
the  blood  of  Christ.  It  had  a  powerful  effect  on  the  spectators 
to  see  their  wives,  their  husbands,  children,  neighbors,  so  so- 
licitous for  the  salvation  of  their  souls;  and  was  sometimes 
a  means  of  their  conviction.  Many  ladies  of  quality,  at  times 
were  so  powerfully  wrought  on,  as  to  come  and  kneel  down 
in  the  dust  in  their  silks  to  be  prayed  for  .  The  act  of  coming 
to  be  prayed  for  in  this  manner  had  a  good  effect  on  the  per- 
sons who  came,  in  that  they  knew  that  the  eyes  of  the  con- 
gregation were  on  them,  and  if  they  did  fall  off  afterwards, 
it  would  be  a  disgrace  to  them ;  this,  therefore,  was  a  spur  to 
push  them  forward." 

Who  that  hears  the  Kehukee  denouncing  these  practices  in 
1827  and  onward,  would  suppose  they  were  once  her  own  ? 
And  who  that  is  acquainted  with  her  history  prior  to  1826, 
would  dream  that  her  present  exclusiveness  in  church  fellow- 
ship, she  is  claiming  to  stand  on  old  Kehukee  ground  ?  But 
it  is  evident  to  all  who  are  apprised  of  her  course  fifty  years 
ago,  and  also  at  the  present  time,  that  a  religious  body  or  an 
individual,  pursuing  her  former  practices,  would  fail  now  to 
gain  her  fellowship;  and,  consequently,  Kehukee  of  1852 
could  not  fellowship  Kehukee  of  1802. 

The  Kehukee  Association  has  been  quite  unsettled  and  un- 
determined as  to  denominational  epithet.  When  its  present 
constitution  was  adopted,  in  1775,  the  churches  agreed  upon 
the  name  of  "The  United  Baptists;"  as  that  body  was  formed 
chiefly  by  a  junction  of  the  Separates  and  Regulars. 

The  Kehukee  Association  had  been  missionary  in  her  op- 
erations from  the  revival  of  missions  in  this  country ;  and 
the  mission  enterprise  was  prosecuted  with  but  little  energy ; 
and  the  number  of  opposers  increased,  yet  slowly,  to  1826. 
About  that  time  two  or  three  of  her  preachers  drafted  some 
"resolutions,"  in  which  was  bespoken  for  their  denomination 
the  name  of  "Reformed  Baptists  in  North  Carolina."     In 


212        Review  of  the  Kehukee  Baptist  Association. 

the  course  of  two  years  they  became  dissatisfied  with  this 
name  and  abandoned  it. 

For  some  time  they  called  themselves  alternately  "The  Old 
Baptists,"  "The  Old  Sort  of  Baptists/'  "Baptists  of  the  Old 
Stamp,"  "The  Old  Side  Baptists,"  etc. 

During  1826,  unusual  pains  were  taken  by  the  anti  party 
to  set  the  churches  against  missions;  and  in  1827,  a  majority 
was  found  opposed  to  it. 

If  we  recollect  the  time  well,  during  the  period  of  1832  to 
1835,  a  meeting  of  a  few  anti-mission  Baptists  was  held  in 
Maryland,  some  distance  from  the  city  of  Baltimore,  at  a 
place  called  Black  Rock ;  at  which  meeting  they  resolved  to 
be  known  among  themselves  by  the  name  of  "Old  School 
Baptists."  With  this  name  the  Kehukee  people  at  first  were 
not  well  satisfied.  But  contemporaneously,  or  nearly  so, 
with  the  Black  Rock  movement,  a  monthly  with  the  caption 
of  "Signs  of  the  Time,"  was  issued  from  ]STew  Vernon  in 
Xew  York,  Orange  County ;  which  paper  unceremoniously 
dubbed  the  anti-mission  Baptists  with  the  name  of  "Old 
School  Baptists."  After  Isome  mumuring  and  delay,  the 
Kehukeeans  adopted  it,  and  became  well  pleased  with  it. 

More  recently,  say  within  twelve  or  eighteen  months,  we  ap- 
prehend that  they  are  about  to  throw  off  "Old  School,"  and 
take  the  name  of  "Primitive  Baptists." 

It  was  mentioned  above,  that  the  Kehukee  Association  had 
been  missionary  in  her  operations.  But  from  1816  to  1827 
she  changed  from  missionary  to  anti-missionary.  That  the 
reader  may  be  satisfied  of  the  truth  of  these  statements,  we 
will  copy  from  Biggs's  History  of  the  Kehukee  Association, 
the  following  testimony.  The  Kehukee  says  (Conoho,  Mar- 
tin, 1803) : 

"Is  not  the  Kehukee  Association  with  all  her  numerous  and 
respectable  friends,  called  on  in  Providence,  in  a  way  to  step 
forward  in  support  of  that  missionary  spirit  which  the  great 
God  is  so  wonderfully  reviving  amongst  the  different  de- 
nominations of  good  men  in  various  parts  of  the  world  ? 


Review  of  the  Kehukee  Baptist  Association.         213 

"The  subject  was  referred  to  next  Association.  Coming  up 
for  consideration  at  the  Association  in  1804,  it  was  answered 
by  appointing  Elders  Lemuel  Burkitt,  Martin  Ross,  Aaron 
SjDivey,  Jesse  Read  and  John  M'Cabe,  delegates,  to  meet  such 
as  might  be  appointed  by  the  Virginia,  Portsmouth  and  Neuse 
Associations,  at  Cashie  meeting  house,  Bertie  County,  on  Fri- 
day before  the  third  Sunday  in  June,  1805,  to  devise  ways 
and  means  to  support  the  missionary  cause.  The  proceedings 
of  this  Convention  were  never  reported  to  this  Association,  so 
as  to  be  spread  upon  her  minutes ;  but  arrangements  were 
made  to  enter  into  a  system  of  collecting  money  to  aid  mis- 
sionary purposes"  (p.  162.) 

According  to  this  testimony,  which  is  the  Kehukee's  own, 
she  was  in  1805,  as  completely  missionary  as  was  the  Vir- 
ginia, Portsmouth  or  the  ISTeuse.  And  the  Kehukee  acknowl- 
edged in  1835  that,  although  the  "missionary  spirit"  had  had 
"the  ascendancy,"  (and  she  ought  to  have  said  they  were  full 
missionary  bodies),  yet,  she  owns  that,  until  the  Chowan  and 
IsTeuse  refused  to  correspond  with  her  (which  was  in  1827,  or 
later),  she  willingly  corresponded  with  them.  (Biggs's  His- 
tory, pp.  163,  164.) 

In  1811,  there  was  in  North  Carolina  an  annual  conven- 
tion, called  "The  General  Meeting  of  Correspondence,"  the 
control  of  which  seems  to  have  belonged,  as  much  or  more, 
to  the  Kehukee  than  to  any  other  Association.  One  object 
of  this  convention  or  "meeting"  was  "to  encourage  the  preach- 
ing of  the  Gospel."  To  this  meeting  the  Kehukee  contri- 
buted $3.00  in  1812,  $5.00  in  1813,  and  $5.00  in  1811. 
(Biggs's  History,  pp.  190,  191,  195,  197.) 

Again  she  says : 

"The  committee  appointed  on  Saturday  to  examine  the  re- 
port of  the  Board  at  Philadelphia  on  Foreign  Missions  re- 
commended that  the  circular  of  the  agent,  Elder  Eice,  be 
read  ;  which  was  clone. 

"Brother  Bennett  Barrow  was  then  appointed  Correspond- 
ing Secretary  of  this  Association  until  the  next  annual  meet- 


214        Review  of  the  Kehuhee  Baptist  Association. 

ing,  to  write  to  said  agent,  receive  payment  for  the  pamphlets, 
forward  and  transmit  the  same  to  the  Board .  or  agent" 
(p.  200.) 

By  this  extract  we  see  that  from  1805  to  1815,  the  Kehnkee 
lost  nothing  of  her  missionary  spirit ;  that  she  had  her  "Cor- 
responding Secretary"  of  the  Board  of  Foreign  Missions ;  and 
was  selling  pamphlets  and  collecting  money  to  promote  the 
mission  cause. 

Again  she  says : 

"Brother  Bennett  Barrow  was  appointed  the  standing  secre- 
tary of  this  Association,  to  correspond  with  the  Board  of 
Foreign  Missions"  (p.  202.) 

This  permanent  appointment  of  Barrow  as  secretary,  was 
in  1816,  at  Log  Chapel,  Martin  County. 

She  says : 

"The  Association  received  from  the  secretary  50  copies  of 
the  proceeedings  of  a  General  Convention  of  Baptists  in  the 
United  States,  held  in  Philadelphia,  from  the  7th  to  14th  of 
May,  1817  ;  for  which  the  Association  return  thanks"  (p.  208.) 

This  vote  of  thanks  for  minutes  of  the  General  Convention 
took  place  in  1817,  at  the  Falls  of  Tar  River.  About  this 
time  the  Kehnkee  began  to  change.  Two  years  ago  she  had 
resolved  to  send  more  funds  to  the  General  Meeting.  It  is 
discoverable  that  her  change  began  at  her  funds.  Her  cor- 
respondence outlasted  her  contributions  by  several  years. 
This  is  seen  in  the  following  where  she  says : 

"Elders  P.  Bennett,  Lancaster,  and  Brother  Barrow,  and 
in  case  of  failure,  Elder  Moses  Bennett,  were  appointed  dele- 
gates to  next  General  Meeting;  and  it  was  resolved,  that,  in 
future  the  Association  would  not  send  any  of  her  funds  to 
that  meeting"  (p.  200.) 

See  also  the  next,  viz : 

"The  Association  received  sixteen  copies  of  the  fourth 
annual  report  of  the  Baptist  Board  of  Foreign  Missions,  from 
the  United  States  Convention  of  Philadelphia"  (p.  210.) 


Review  of  the  Kehukee  Baptist  Association.         215 

Here  they  receive  the  report,  but  offer  no  thanks  this  time, 
This  was  in  1818. 

Before  this  period  the  Association  had  lost  several  of  her 
prominent  and  useful  preachers,  Elder  Burkitt,  the  principal 
writer  of  the  former  history,  and  under  whose  labors  the 
body  had  made  its  largest  acquisitions,  had  slept  with  his 
fathers  as  much  as  twelve  or  fourteen  years ;  and  Nathan  Gil- 
bert about  ten.     Others  might  be  named. 

Some  of  the  surviving  ministers  had  been  much  in  the 
habit  of  preaching  against  ministers  wearing  "shoe-boots," 
and  "broadcloth  coats,"  and  "stiff  collars,"  and  "white  waist- 
coats." Thev  had  likewise  ridiculed  learning  and  learned 
preachers,  by  speaking  of  their  preaching  as  mixed  up  with 
"Greek  and  grammar,"  and  "high  flown  style,"  and  "book 
learning,"  and  "gibberish,"  etc.  Indeed  learning,  or  educa- 
tion, had  been  little  encouraged  in  any,  except  the  wealthier 
classes  of  people ;  and  consequently  the  large  body  of  the 
churches  had  to  contend  with  all  the  prejudices  growing  out 
of  difference  in  rank  and  learning.  These  prejudices  were 
the  stronger,  as  the  Association  had  been  formed  at  a  time, 
or  adopted  her  constitution  at  a  time,  (1775),  when  the  Eng- 
lish parsons  among  us,  most  of  whom  had  better  education 
than  the  common  people,  were  on  account  of  their  avarice  and 
impiety,  extremely  odious  to  the  Baptists.  And  as  education 
had  not  advanced  enough  to  remove  these  prejudices,  or  to 
give  them  proper  direction,  they  lay  at  that  date,  (1818), 
strong  against  learning.  ISTor  are  they  either  removed  or 
rectified  at  this  time,  (1852.) 

Hence  the  degree  of  learning  and  skill  denoted  by  the  man- 
ner in  which  the  continuation  of  their  history  was  gotten  up 
in  1835.  It  is  evident  that  Burkitt  and  Kead  lived  at  a 
time  when  scarcely  half  the  advantages  were  known,  which 
thirty-three  years  later  were  offered  to  their  successors.  And 
yet  it  is  equally  evident  that  Biggs's  History  is  greatly  inferior 
to  theirs.  Of  the  truth  of  this  remark  we  will  notice  two 
or  three  particulars  as  evidence:     First,   a  capital  blunder 


216         Review  of  the  Kehukee  Baptist  Association. 

is  committed  at  the  outset.  (See  p.  162.)  About  two  and 
a  half  pages  exhibiting-  those  sentiments  and  reflections  which 
the  Association  or  the  writer  held  in  1835,  are  droppped  into 
the  proceedings  of  1803 !  This  arrangement,  or  rather 
derangement,  makes  the  Kelmkee  condemn  herself  for  the 
very  policy  which  she  continued  about  fourteen  or  fifteen 
years  afterwards  to  practice.  It  makes  her  speak  in  1803,  of 
what  she  did  in  1827  and  1829  ! 

When  we  reflect  that  this  interpolation  is  made  without 
any  sign  of  division  in  chapter  or  sections,  without  a  para- 
graph, or  even  a  short  line,  and  without  any  note  of  explana- 
tion, we  can  not  reasonably  account  for  it  but  upon  the  ground 
that  the  writer  wished  to  make  Kehukee  say  in  1803,  what 
she  would  not,  and  did  not  say  till  1827  and  1829. 

Upon  this  hypothesis  we  can  understand  the  whole  inter- 
polation. The  Association  from  1803  to  1817,  occupied  ground 
so  distinct  from  what  she  did  in  1827,  that  the  historian  in 
his  imagination  divides  her  into  two  separate  bodies ;  and 
makes  "the  old  Kehukee  Association,"  at  her  session  in  1827, 
rebuke  herself  prior  to  that  time  as  "the  ranks  of  the  new 
schemed  advocates"  (p.  163.)  Up  to  this  period  (1827)  the 
Chowan  and  JSTeuse,  two  missionary  bodies,  had  corresponded 
with  the  Kehukee,  another  missionary  body;  as  pp.  162,  163, 
164,  114,  115,  200,  202,  208,  210,  will  show;  but  when  she 
changed  her  ground,  then  they  dropped  her.  But  she  speaks 
for  herself: 

"In  the  Chowan  and  Neuse  Associations,  the  missionary 
spirit  procuring  the  ascendancy,  evinced  itself  in  refusing  cor- 
respondence with  the  Kehukee  which  had  been  uninterrupted 
ever  since  their  dismission"  (pp.  163,  164.) 

Now  we  remark  that  the  Kehukee  was  in  favor  to  the 
query  (p.162.)  We  ask  "which  spirit  procurred  the  ascend- 
ancy" then  ?  The  Chowan  then  corresponded  with  the  Kehu- 
kee. In  1816,  the  Kehukee  had  her  Corresponding  Secre- 
tary "to  correspond  with  the  Board  of  Foreign  Missions." 
Which  "spirit  procured  the  ascendancy"  then?     The  ISTeuse 


Review  of  the  KehuJcee  Baptist  Association.         217 

then  corresponded  with  the  Kehnkee.  And  yet  her  historian 
tells  us,  (p.  164)  :  "But  the  Kehukee  still  remained  stead- 
fast."    Her  history  further  says : 

"When  the  inventions  of  men  conflict  with  the  scriptures, 
she  will  always  be  found  contending  against  them,  girded 
with  the  shield  and  buckler  of  God's  word"   (p.  164.) 

To  be  sure  "she"  will;  just  as  earnestly  as  she  did  in  1816, 
when  she  appointed  Bennett  Barrow  "standing  secretary  of 
this  Association,  to  correspond  with  the  Board  of  Foreign 
Missions."  Of  course  she  has  never  changed: — "But  the 
Kehukee  still  remained  steadfast!" 

A  second  fault  in  Biggs's  History  is  found  in  giving  some 
transcript  of  the  annual  business  proceedings,  as  intended  for 
a  history.  We  have  a  continued  monotonous  round  of 
minutes ;  carefully  noting  who  preached  the  introductory  dis- 
course ;  his  text  written  out ;  the  opening  and  closing  of  each 
session,  and  that  with  prayer,  and  who  prayed;  who  was  ap- 
pointed to  preach  on  Sunday,  and  all  their  texts  written  out ; 
who  to  write  the  circular  letter,  and  who  to  examine  it ;  the 
reading  of  the  decorum ;  the  reading  and  approval  of  the  cir- 
cular, and  the  order  for  it  to  be  recorded ;  who  were  committee 
on  finance ;  who  to  write  corresponding  letters ;  that  an  in- 
vitation was  given  to  visiting  brethren,  and  who  took  seats, 
etc.,  etc.,  etc. 

In  this  manner  we  have  for  history  a  catalogue  of  her  meet- 
ings, an  accidental  history  of  about  three  days  in  each  year, 
or  ninety-six  of  her  history  in  thirty-two  years.  And  if  we 
except  her  queries,  divisions  of  the  body,  and  such  extracts 
as  we  have  herein  made,  this  is  the  history  of  the  Kehukee 
Association  for  the  third  of  a  century. 

The  publishing  of  Rice's  circular  approved,  (p.  200),  and 
of  "part  of  the  writings  of  Robert  Hall  adopted  as  a  cir- 
cular," would  in  our  esteem,  form  suitable  appendages  to  her 
history;  and  so  would  the  biography  of  Elders  Lemuel  Bur- 
kitt  and  Martin  Ross.  A  few  remarks  on  each  report  re- 
ceived from  the  Board  of  Foreign  Missions,  expressive  of  the 


218        Review  of  the  Kehukee  Baptist  Association. 

feelings  of  the  Association  at  the  time ;  and  such  of  the  cir- 
culars as  might  indicate  the  tone  of  piety,  should  have  been 
introduced ;  and  in  conclusion,  general  remarks  embracing 
the  whole  period  and  showing  the  progress  and  variations 
through  which  she  had  passed.  And  by  all  means  the  "Decla- 
ration of  Reformed  Baptist  Churches,"  should  have  come  to 
hand.  The  omission  of  these  notices  will  cause  much  of  her 
essential  history  to  be  entirely  lost. 

A  third  fault  in  this  history  is,  in  failing  to  acknowledge 
her  change  from  missionary  to  anti-missionary,  and  in  not 
detailing  and  entering  on  the  record  the  history  of  the  change. 

All  who  read  and  see  that,  from  1803  to  1817,  she  repre- 
sents herself  as  engaged  in  missionary  operations,  and  pub- 
lishes to  the  world  that  she  appointed  in  1816,  (no  objection 
appearing),  a  "standing  secretary  of  this  Association,  to  cor- 
respond with  the  Board  of  Foreign  Missions ;  will  reason- 
ably wish  to  know  when  and  where,  and  how  it  came  about, 
that  she  can  not  now  fellowship  a  missionary  Baptist.  1ST  ay, 
as  late  as  1821,  she  had  her  "corresponding  secretary"  of  the 
"Baptist  General  Convention,"  (p.  218,  Biggs),  and  she  sent 
"one  copy  of  her  Minutes  to  said  Board,"  (p.  220.) 

In  1822,  Elder  Biggs  was  requested  to  add  such  advice  (in 
a  circular)  to  the  churches  as,  in  his  opinion,  might  tend  to 
produce  a  revival  of  religion  (p.  223). 

In  IS 24,  at  Great  Swamp  Meeting  House,  Pitt  County, 
the  following  entry  is  made  in  her  minutes,  viz : 

"An  address  from  the  Board  of  Managers  of  the  Baptist 
Convention  of  the  United  States  was  received."  Now,  no 
objection  is  heard  to  this,  at  the  time.  She  was  then  en- 
gaged in  missionary  correspondence ;  and  Elder  Joseph  Biggs 
was  appointed  to  write  "to  the  Board  of  Managers  of  the 
Baptist  Convention,"  (pp.  227,  228.) 

In  1825,  at  Ealls  of  Tar  River,  Elder  Biggs  was  ap- 
pointed to  write  "to  the  Baptist  General  Convention  at  Wash- 
ington City." 


Review  of  the  Kehukee  Baptist  Association.         219 

1826  forms  an  era  in  the  history  of  the  Kehukee  Asso- 
ciation. From  this  time  her  mission  operations  cease,  and 
she  is  henceforth  found  "remaining  steadfast"  on  the  side 
of  anti-missionism.  Up  to  this  period  her  mission  fellow- 
ship had  continued;  though  the  fountain  of  her  missionary 
funds  had  dried  up  several  years  ago. 

About  the  year  1820,  or  later,  there  was  published  a  pam- 
phlet signed:  "A  Clodhopper  of  North  Carolina."  Its  design 
was  to  oppose  the  mission  enterprise.  It  appealed  alike  to 
the  prejudices  and  the  avarice  of  men;  and  its  spirit  was 
imbibed  by  many  of  all  classes,  in  and  out  of  the  church. 

The  cause  of  missions  had  acquired  nothing  like  perma- 
nency, or  even  much  strength.  And  although  in  1820  and 
1821,  a  lively  interest  in  it  had  been  awakened  in  the  upper 
bounds,  by  the  labors  of  Elder  Robert  T.  Daniel,  who  traveled 
extensively  in  the  State,  and  formed  many  missionary  socie- 
ties, auxiliary  to  the  North  Carolina  Baptist  Missionary  So- 
ciety; yet  all  missionary  exertion  was  soon  paralyzed,  chiefly 
through  misapprehension  on  the  part  of  churches.  Some 
had  supposed  all  the  money  collected  was  to  be  applied  to 
Foreign  Missions.  Others  thought  it  was  all  to  be  employed 
in  sending  preachers  to  the  churches  which  contributed. 
Others,  again,  insisted  that  it  was  given  for  the  special  pur- 
pose of  sending  ministers  to  places  entirely  destitute.  Several 
agents  had  been  in  the  field,  some  at  thirty  dollars  per  month ; 
and  Elder  Daniel,  General  Agent,  received  forty  dollars  per 
month.  When  these  ministers  had  received  compensation, 
the  amount  remaining  was  small;  and  as  the  State  Society 
was  mainly  domestic,  almost  all  the  churches  were  disap- 
pointed and  dissatisfied.  The  State  Society  and  the  auxili- 
aries were  dissolved ;  and  for  several  years  scarcely  a  breath- 
ing was  heard  in  defence  of  missions,  through  want  of  proper 
organization. 

This  state  of  affairs  gave  currency  and  credit  to  "A  Clod- 
hopper," and  to  "A  Declaration  of  the  Reformed  Baptists  of 
North  Carolina,"  published  in   1826;   and  to  all  the  anti- 


220         Review  of  the  Kehukee  Baptist  Association. 

efforts  which  inflamed  by  passion  and  avarice,  and  unre- 
strained by  reason  and  scripture,  still  gained  strength  by  lapse 
of  time. 

In  1825  and  1826,  the  anti-missionaries  began,  as  already 
noticed,  to  take  an  open  stand. 

Accordingly  at  the  session  of  1820,  Skewarkey,  Martin 
County,  the  following  was  presented,  namely : 

"A  paper  purporting  to  be  a  declaration  of  the  Reformed 
Baptist  Churches  in  North  Carolina,  (read  on  Saturday,  and 
laid  on  the  table  until  this  day),  was  called  up  for  discus- 
sion, and  was  referred  to  the  churches  to  report  in  their  let- 
ters to  next  Association  their  views  on  each  article  therein 
contained"   (p.  235.) 

This  famous  instrument,  her  historian  seems  to  have  con- 
sidered not  worth  recording ;  as  it  is  not  found  in  Biggs.  For 
this  omission,  however,  he  was  excusable  on  three  hypotheses : 
First,  probably,  on  second  thought,  his  Association  did  not 
desire  to  descend  to  posterity  as  Reformed  Baptists;  and 
secondly,  it  was  not  found  incorporated  in  her  minutes  to 
transcribe  which,  alone,  might  seem  to  him  to  answer  all  pur- 
poses of  history ;  and  thirdly,  he  might  have  forgotten  it. 

During  the  next  associational  year  extraordinary  efforts 
appear  to  have  been  made  in  support  of  this  "Declaration," 
which  failed  to  go  through  at  Skewarkey. 

1'82Y,  at  Kehukee  meetinghouse,  a  majority  of  the  churches 
signified  their  approbation  to  the  said  articles ;  and  the  friends 
of  missions  were  manifestly  thrown  into  the  minority. 

The  subject  having  been  called  up  for  action,  an  enthusi- 
astic speech  was  made  against  missions ;  at  the  close  of  which 
the  speaker  exclaimed  with  unwonted  ardor:  "Brethren,  I 
liaise  now  brought  you  to  the  threshold  of  deliverance;  and 
if  you  will  not  be  free,  it  is  your  own  fault." 

The  whole  speech  was  delivered  under  very  excited  feel- 
ings ;  the  speaker  at  the  end  of  it  seemed  to  be  overcome  with 
his  own  fervor.  The  whole  body,  more  or  less,  partook  of 
his  sympathy,  and  were  in  tears.     His  descriptions  of  the  evil 


Review  of  the  Kehukee  Baptist  Association.         221 

nature  and  tendency  of  missions,  though  extravagant  and  er- 
roneous, were  glowing  and  affecting.  The  one  party  seemed 
driven  to  a  desperate  resolution ;  the  other  mortified  into 
silence.  The  mission  had  been  boldy  denounced  as  an  artful 
system  of  worldy  gains  and  wicked  speculations  upon  the 
gospel. 

After  a  short  pause  or  silence,  the  Moderator,  who  was  a 
friend  to  missions,  rose  from  his  seat  and  cooly,  but  firmly, 
remarked :  "Brethren,  I  am  as  much  opposed  to  speculation 
upon  the  gospel  as  Brother  Lawrence  or  any  one  else." 
Several  of  like  sentiments  immediately  responded :  "and  so 
am  II"  And  so  did  every  friend  of  missions,  either  silently 
or  aloud. 

At  this,  Elder  Lawrence  rose  and  said :  "If  you  say  so, 
I  am  satisfied,"  To  which  the  Moderator  replied :  "Well  if 
that  satisfies  you,  I  am  satisfied." 

This  produced  an  electric  effect  over  the  whole  house.  In 
a  moment  Elder  Lawrence  and  the  Moderator  were  folded  in 
each  other's  arms,  weeping.  The  whole  delegation  were  on 
their  feet  and  in  tears,  embracing  each  other.  Expressions 
of  thanksgiving  and  praise  to  God  were  heard  in  different 
parts  of  the  house. 

When  this  transport  and  joyful  effervescence  had  subsided 
and  the  members  had  resumed  their  seats,  I  rose  and  ad- 
dressed the  house  to  the  following  effect:  "Brother  Modera- 
tor, in  view  of  the  deep  destress  which  has  been  causd  by  the 
difference  of  opinion  on  this  subject,  and  of  the  mischiefs 
which  will  follow,  if  the  terms  of  reconciliation  should  be  mis- 
mderstood,  I  move  that  we  stop  all  further  proceedings  unti1 
the  terms  shall  have  been  committed  to  writing  and  read  be- 
fore the  body." 

The  moment  I  paused,  Elder  Lawrence  replied :  "Brother 
Bennett,  that  is  well  understood."  This  was  scarcely  uttered, 
when  the  Moderator  added:  "My  son,  that  is  well  under- 
stood." 


222        Review  of  the  Kehukee  Baptist  Association. 

With  mingled  emotions,  arising  from  conflicting  hope  and 
fear,  I  resumed  my  seat. 

I  believe  that  most  of  the  delegation  returned  home  rejoic- 
ing, as  they  believed  the  controversy  settled.  But  that  a 
misapprehension  existed  in  both  parties  the  sequel  clearly 
evinces.  At  the  time  of  adjournment  it  was  unknown  what 
the  minutes  were  going  to  say  about  it.  The  report  found 
on  page  241,  was  a  subsequent  work  that  is  performed  after 
adjournment,  either  of  the  clerk  or  some  other  person. 

That  the  missionary  party  understood  themselves  as  voting 
for  any  such  report,  not  one  of  them  would  ever  admit.  That 
they  believed  the  question  would  no  more  be  agitated,  either 
as  a  test  of  fellowship  or  as  a  subject  of  disputation,  is  very 
clear  to  my  mind.  What,  then,  was  their  surprise  when  the 
minutes  appeared,  and  they  turned  to  pages  240  and  241  and 
read  as  follows : 

"A  paper  purporting  to  be  a  declaration  of  the  Reformed 
Baptists  in  North  Carolina,  dated  26th  August,  1826,  which 
was  presented  at  last  Association  and  referred  to  the  churches 
to  express  in  their  letters  to  this  Association  their  views  with 
regard  to  it,  came  up  for  deliberation.  Upon  examination  it 
was  found  that  most  of  the  churches  had  given  their  opinions, 
and  after  an  interchange  of  sentiments  among  the  members 
of  this  body,  it  was  agreed  that  we  discard  all  missionary 
societies,  Bible  societies,  and  theological  seminaries,  and  the 
practices  heretofore  resorted  to  for  their  support,  in  begging 
money  from  the  public ;  and  if  any  persons  should  be  among 
us  as  agents  of  any  such  societies,  we  hereafter  discountenance 
them  in  those  practices,  and  if  under  the  character  of  a  mini- 
ster of  the  gospel,  we  will  not  invite  them  into  our  pulpits, 
believing  these  societies  and  institutions  to  be  the  inventions 
of  men  and  not  warranted  from  the  word  of  God.  We  further 
do  unanimously  agree,  that  should  any  of  the  members  of  our 
churches  join  the  fraternity  of  Masons,  or  being  members 
thereof  continue  to  visit  the  lodges  and  parades,  we  will  not 


Review  of  the  Kehukee  Baptist  Association.         223 

invite  them  to  preach  in  our  pulpits,  believing  them  to  be 
guilty  of  such  practices ;  and  we  declare  non-fellowship  with 
them  and  such  practices  altogether." 

This,  reader,  might  have  been  the  understanding  of  the 
anti-missionary  party ;  but  it  was  not  so  expressed  in  session ; 
nor  did  the  opposite  side  agree  to  any  such  thing.  As  evi- 
dence, see  also  the  following,  inserted  at  North  Creek  meet- 
ing house,  1828 : 

"It  was  made  known  to  this  Association  that  some  persons 
had  suggested  that  the  decision  of  last  Association,  found  in 
the  foureenth  article  of  the  minutes,  concerning  missionary 
and  Bible  societies,  theological  seminaries,  and  Masonic 
fraternities,  was  not  correctly  stated ;  and  whereas,  many 
members  of  this  Association  (session)  were  members  of  the 
last,  it  was  resolved,  that  the  article  as  it  appeared  in  the 
minutes  contained  the  true  spirit  of  the  decision,  and  that 
the  Association,  (this  session),  did  not  approve  of  any  altera- 
tion thereof  but  advised  the  churches  to  adhere  strictly 
thereto." 

Whether  the  above  was  the  decision  of  the  body  in  com- 
mittee of  the  whole,  or  whether  of  a  select  committee,  does 
not  appear.  JSTor  does  it  appear  whether  any  of  the  friends 
of  missions  who  "were  members  of  the  last,"  were  members  of 
this  session,  or  concerned  in  any  way  in  passing  -the  above 
preamble  and  resolution.  If  there  was  any  of  them  present, 
there  must  have  been  few;  and  I  am  convinced  that  they 
chose  rather  to  be  silent  spectators  than  to  express  openly  their 
objections.  I  know  that  there  was  general  disapprobation 
and  denial  of  the  correctness  of  the  report  of  1827,  at  the  time 
it  appeared ;  and  several  churches  expressed  a  determination 
to  quit  the  body. 

The  Kehukee  in  1829,  finding  that  much  dissatisfaction 
with  the  report  of  1827  still  existed,  repeated  what  she  had 
before  published ;  and  not  content  with  that,  she  charged  the 
dissatisfied  portion  with  "misrepresentation"  and  corrupt 
motives,  (p.  248.) 


224         Review  of  the  Kehukee  Baptist  Association. 

At  this  session  we  find  the  following  recorded : 

"If  any  minister,  although  he  may  be  a  missionary  with- 
out the  bounds  of  our  Association,  comes  among  us  to  preach 
the  gospel  and  not  to  make  collections,  we  do  not  reject  him." 

And  yet  it  has  been  her  constant  practice  for  some  years, 
where  she  had  exclusive  right,  to  close  the  doors  against  all 
missionaries,  whether  they  were  collecting  money  or  not. 

From  what  appears  in  her  history,  as  recorded  by  herself, 
the   Kehukee  Association  has   committed  several  errors,   as 

First,  she  misrepresented  the  sentiments  of  the  missionary 
party,  by  making  them  appear  to  have  discarded  all  mission- 
ary societies,  Bible  societies,  and  theological  seminaries ; 
whereas,  the  mission  party  conceded  only  that  "they  were  as 
much  opposed  to  speculation  upon  the  gospel  as  any  one  else." 
Besides,  the  reader  of  Biggs's  History  will  see,  that  "a  declara- 
tion of  the  Reformed  Baptists"  was  never  put  upon  its  pas- 
sage before  the  body.  This  fact  left  good  room  for  the 
friends  of  missions  to  consider  said  "declaration"  as  can- 
celled. 

Secondly,  she  committed  a  fault  by  impugning  their  mo- 
tives. She  alleges  that  they  were  acting  from  "hopes  of  per- 
sonal aggrandizement, ' ' 

I  do  not  know  what  the  Kehukee  may  regard  as  necessary 
to  aggrandize  a  person.  I  admit  that  men  may  preach  for 
various  motives ;  and  that  some,  at  least,  have  "preached 
Christ  even  of  envy  and  strife" — and  of  contention,  not  sin- 
cerely and  the  strongest  motive  was  to  add  affliction  to  a 
man's  bonds.  It  may  raise  one  man  to  the  pinnacle  of  his 
highest  aspirations  to  be  called  a  preacher.  I  knew  a  Kehu- 
kean  who  scarcely  ever  spoke  of  ministers  without  the  phrase, 
"we  preachers."  Another  may  be  contented  with  the  ap- 
plause of  the  uninformed  and  ill-judging,  if  uttered  in  his 
own  ear.  A  third  may  be  seeking  the  praise  of  the  learned 
and  great.  A  fourth  may  be  incited  by  the  desire  of  lucre. 
All  these  motives  may  be  equally  strong  with  those  which 


History  of  the  Baptists  in  Missouri.  225 

prompt  the  man  who  covets  earnestly  the  best  gifts.  And 
the  opposer  of  the  mission  enterprise  who  is  every  day  re- 
ceiving from  the  multitude  the  plaudit  of  "true"  and  "honest" 
and  "faithful,"  doubtless  fancies  himself  as  completely  ag- 
grandized, as  the  missionary  who  is  carrying  the  Bible  to  and 
preaching  the  gospel  in  other  nations. 

A  third  error  of  the  majority,  whose  constitution  bound 
them  "to  provide  for  the  general  union  of  the  churches,"  was 
to  refuse  a  patient  hearing  of  the  missionary  party.  This 
error  is  manifest  in  the  action  of  the  sessions  of  1828  and 
1829. 

A  part  of  the  churches,  therefore,  seeing  from  the  resolu- 
tions of  1829,  and  that  principles  were  neither  approved  nor 
properly  understood  in  the  Kehukee  Association,  applied  at 
Flat  Swamp,  1831,  for  letters  of  dismission.  These  churches 
were  nine  in  number.  As  soon  as  arrangements  could  be 
made  these  nine  churches  united  with  several  others  which 
were  dismissed  from  the  Sandy  Creek  and  Ealeigh,  (two 
missionary  bodies),  and  formed  the  Tar  River,  (ever  since), 
a  missionary  association. 


HISTORY  OF  THE  BAPTISTS  IN  MISSOURI. 

By  B.  S.  Duncan. 
(Pages  165,  166,  167,  168,  169,  170,  171.) 
Mr.  Duncan,  in  his  account  of  the  Mt.  Pleasant  Association, 
says  in  part,  as  regards  the  split : 

It  was  obvious  on  Saturday  to  a  majority  of  the  brethren 
last  mentioned,  that  if  a  compromise  could  not  be  agreed  upon 
there  must  be  a  division,  and  in  the  hope  of  preventing  this 
they  met  that  night  at  the  house  of  Brother  Sebree.  After 
much  consultation  the  corresponding  brethren  advised  the 
missionaries  to  submit  the  following  propositions : 

1.  We  are  willing  to  be  at  peace  upon  the  principles  of  the 
United  Baptists  of  the  United  States. 
15 


226  History  of  the  Baptists  in  Missouri. 

2.  We  are  willing  to  be  at  peace,  if  the  Association  will 
adhere  to  the  advice  given  at  its  last  session,  yielding  to  all 
the  liberty  of  conscience  upon  the  subject  of  missions. 

o.  If  a  division  upon  the  subject  of  missions  is  inevitable, 
the  minority  proposes  that  it  shall  be  effected  by  advising  the 
churches  to  grant  to  minorities  in  each,  if  that  minority  re- 
quest it,  a  copy  of  the  record  of  the  church  book,  and  that  in 
all  cases  the  majority  in  each  church,  whether  for  or  against 
the  foregoing  propositions,  retain  the  regular  days  of  meeting, 
and  the  church  book.  Should  the  minority  in  any  case  re 
quire  it,  they  shall  be  entitled  to  the  use  of  the  house  two  days 
in  every  month,  selecting  for  themselves  any  other  day,  Sat- 
urday and  Sunday,  than  those  upon  which  the  majority  meet. 

These  propositions  were  given  to  Brother  Sebree,  who  on 
Monday  morning  before  the  Association  met,  submitted  them 
to  Elder  Redding.  After  reading  them,  Elder  Redding  re- 
marked that,  in  behalf  of  his  brethren  he  would  agree  to  the 
last,  but  would  have  nothing  to  do  with  the  others.  At  a 
suitable  moment  Brother  Sebree  remarked  to  the  Association 
that,  he  had  three  propositions  to  offer,  which  he  would  read. 
He  wished  to  have  the  first  adopted.  It  was  his  first  choice. 
If  that  was  defeated  he  would  offer  the  second,  as  he  pre- 
ferred it  to  the  third ;  but  if  he  could  not  obtain  the  second 
he  would  then  offer  the  third,  as  the  only  alternative  left 
them.  He  then  read  the  propositions,  but  before  he  could 
offer  the  first,  Elder  Redding  moved  the  adoption  of  the  third, 
and  met  with  a  second,  whereby  Brother  Sebree  was  fore- 
stalled. To  effect  his  object  he  moved  to  amend,  by  sub- 
stituting the  first  instead  of  the  third.  It  was  the  fixed  pur- 
pose of  Elder  Redding  and  the  anti  brethren  to  avoid  the 
question,  whether  they  would  be  governed  by  the  principles 
of  the  general  union,  and  they  would  have  succeeded  if  Brother 
Sebree  had  been  ignorant  of  the  principles  of  parliamentary 
proceedings.  The  amendment  forced  the  Association  to  de- 
cide, and  the  question  being  taken,  whether  they  were  willing 


History  of  the  Baptists  in  Missouri.  227 

to  live  upon  the  principles  of  the  United  Baptists  in  the 
United  States,  it  was  carried  in  the  negative.  Brother  Sebree 
then  moved  the  adoption  of  his  second  proposition,  which  was 
refused,  and  the  liberty  of  conscience  clearly  denied.  The 
question  recurring  upon  the  adoption  of  the  third,  it  was  car- 
ried in  the  affirmative.  The  missionary  party  then  retired, 
and  having  no  disposition  to  interrupt  those  who  occupied 
the  house,  adjourned  to  meet  with  the  Mt.  Moriah  Church  on 
the  fourth  Saturday  in  October  succeeding. 

It  should  be  remembered  that  no  church  in  the  Association 
had  taken  any  action  on  the  subject  of  missions.  There  were, 
perhaps,  not  more  than  thirty,  certainly  not  more  than  fifty, 
persons  in  the  whole  Association  that  belonged  to  the  Central 
Society,  and  no  one  of  these  had  introduced  the  subject  into 
the  church  of  which  he  was  a  member.  We  have  called  one 
party  missionary  only  for  the  sake  of  distinction,  for  in  truth 
a  large  portion,  if  not  a  large  majority  of  those  so  styled  had 
never  belonged  to  any  benevolent  society,  and  stood  opposed  to 
missionary  operations. 

The  question  which  caused  the  division  was  whether  liberty 
of  conscience  should  be  granted ;  and  all  who  were  in  the  af- 
firmative were  then  and  still  are  called  missionaries.  We 
have  remarked  that  when  this  question  was  fairly  put  and 
decided  in  the  negative,  the  minority  withdrew  and  adjourned 
to  a  future  day.  Both  parties  claimed  to  occupy  original 
ground,  and  each  styled  itself  the  Mt.  Pleasant  Association. 

Note,  please,  the  closing  sentence  of  the  foregoing : 

First.  Mt.  Pleasant  Association  was  organized  upon  the 
principles  of  "United  Baptists,"  and  so  continued  until  1835. 

Second.  In  1835,  when  the  trouble  came  up  on  missions 
the  opposers  rejected  the  original  basis  or  constitution,  while 
the  friends  of  missions — the  minority — stood  upon  the  said 
basis  or  constitution. 

Third.  The  anti-mission  party  changed  the  old  constitu- 
tion, dropping  the  name  "United  Baptists,"  and  took  the 
name   "Old    School   Baptists."     Upon  the   other  hand,   the 


228  History  of  the  Baptists  in  Missouri. 

missionary  party  did,  and  to  this  day  (1882)  do,  retain  the 
original  name  and  constitution. 

*  *  *  Associations  among  the  Baptists  with  their  present 
name  and  model,  originated  in  Wales  between  two  and  three 
hundred  years  ago,  and  are  really  human  inventions  with  no 
ecclesiastical  power  whatever.  And  so  long  as  a  Baptist  As- 
sociation is  regarded  as  a  voluntary  society,  with  no  ecclesi- 
astical power  over  anybody,  made  up  for  useful  and  religious 
purposes,  composed  of  messengers  from  the  churches  thus 
united,  whose  privilege  is  to  devise  measures  for  all  good  and 
lawful  purposes  that  individual  churches  may  and  can  do, 
all  is  well.  The  trouble  usually  has  arisen  from  resolutions 
to  prohibit  or  require  action  on  the  subject  of  missions  and 
other  objects  of  Christian  benevolence. 

The  trouble  in  the  Mt.  Pleasant  Association  mainly  grew 
out  of  the  fact  that  some  of  the  members  of  some  of  its 
churches  had  united  with  the  Central  Society  for  missionary 
purposes.  A  portion  of  the  Association  was  so  bitterly  op- 
posed to  said  society  and  the  object  of  its  organization,  that 
they  determined  to  withdraw  fellowship  from  all  who  had 
countenanced  the  society,  on  the  ground  that  it  was  a  human 
invention  and  unauthorized  in  the  Scriptures.  These  breth- 
ren were  no  doubt  honest  in  their  opposition  to  the  Central 
Society,  but  it  does  seem  strange  that  they  could  not  see  that 
Baptist  Associations  are  as  really  human  inventions  as  are 
mission  societies. 

The  following  extract  is  from  the  doings  of  the  Old  Welsh 
Association,  the  first  of  modern  times : 

"In  the  association  held  at  Swansea,  in  1654,  the  church 
at  Llantrisaint  proposed  to  assist  the  church  at  Abergavenny, 
now  Llanwenarth,  to  support  their  minister,  which  also  they 
did.  From  the  messenger  of  Llantrisaint,  also,  the  proposal 
to  revive  the  ancient  order  of  things  came  the  preceding  year ; 
that  is,  to  encourage  and  support  the  missionary  cause."' 
(History  Welsh  Baptists,  by  Davis,  p.  85.) 

The   anti-missionary   Baptists   claim   that   the   missionary 


History  of  the  Baptists  in  Missouri.  229 

enterprise  is  a  ''modern  invention."  They,  no  doubt,  think 
that  it  is ;  but  the  very  opposite  is  true.  Missions  are  as  old 
as  Christianity — no  new  thing',  not  even  among  the  Baptists. 
By  the  foregoing  extract  we  learn  that  over  200  years  ago 
the  Welsh  Baptists  promoted  missions,  and  considered  the 
"missionary  cause"  a  part  of  the  "ancient  order  of  things." 
We  hope  the  reader  will  not  pass  on  without  carefully  read- 
ing the  quotation  again. 

The  oldest  Baptists  this  side  of  the  bloody  age — the  times 
of  persecution,  when  God's  true  witnesses  lived  in  seclusion 
to  escape  the  cruelties  of  the  Romish  Church — were  Mission- 
ary Baptists.  Tell  it  to  all  around  you,  and  wherever  you 
go.  The  real  Old  School,  or  Primitive  Baptists,  in  every 
age  of  ecclesiastical  history,  have  been  the  most  zealous  sup- 
porters of  missions,  home  and  foreign.  This  is  written  ad- 
visedly •  we  know  whereof  we  affirm. 

*  *  *  The  great  American  Baptist  Brotherhood  almost 
boast  of  their  descent  from  the  English  Particular  Baptists. 
The  first  and  oldest  Baptist  churches  and  associations  of 
America  were  Missionary  Baptists,  the  Old  Philadelphia,  the 
Warren,  the  Charleston  and  the  Kehukee  Associations,  all  had 
missionary  plans  for  promoting  the  spread  of  the  gospel. 

After  quoting  history  showing  that  the  old  associations  were 
really  missionary  in  spirit  and  practice,  the  author  concludes 
as  follows : 

"Fidelity  to  the  truth  compels  us  to  say  that  the  anti-mis- 
sionary party  were  the  aggressors  in  this  controversy.  There 
can  be,  we  think,  no  doubt  on  this  subject,  and  in  confirmation 
of  the  truth  of  what  we  say,  we  refer  the  reader  to  the  proposi- 
tions of  Uriel  Sebree  at  the  meeting  in  1835,  submitted  in 
behalf  of  the  friends  of  missions,  as  follows : 

"First.  We  are  willing  to  be  at  peace  upon  the  principles  of 
the  United  Baptists  of  the  United  States. 

"Second.  We  are  willing  to  be  at  peace,  if  the  association 
will  adhere  to  the  advice  given  at  its  last  session,  yielding  to 
all  the  liberty  of  conscience  upon  the  subject  of  missions." 


230  From  Baptist  Church  Perpetuity. 

Both  these  propositions  were  rejected  by  the  opposers  of 
missions ;  hence  we  say  they  were  the  aggressors,  for  both 
these  propositions  were  reasonable  and  in  perfect  harmony 
with  the  original  principles  of  the  Association  and  of  the 
Baptist  denomination  generally. 


The  following  is  quoted  from  Baptist  Church  Perpetuity, 
a  history  published  more  than  ten  years  ago  in  Dallas,  Texas., 
on  the  same  subject  under  discussion,  the  author  introduced 
the  late  T.  EL  Pritchard,  D.  D.,  who  says 

"I  shall  now  prove  from  unquestionable  historical  facts 
that  the  associations  which  are  now  anti-missionary  were  in 
favor  of  Foreign  Missions  up  to  the  year  1826,  '27,  and  '30, 
and  hence  have  no  claim  to  the  title  of  the  Old  School  Bap- 
tists. 

"I  will  begin  with  the  Baltimore  Association,  perhaps  the 
most  famous  body  of  this  modern  sect  in  the  United  States. 
Their  minutes  for  1814  contain  the  following  record:  'Be- 
ceived  a  corresponding  letter  from  Brother  Bice,  one  of  our 
missionary  brethren,  on  the  subject  of  encouraging  mission- 
ary societies.'  This  Brother  Rice^was  Luther  Rice,  who  was 
then  just  from  Burmah,  where  he  had  gone  as  a  missionary 
with  Adoniram  Judson. 

"In  1816,  these  minutes  in  their  circular  letter,  say:  'The 
many  revivals  of  religion  which  are  witnessed  in  various  parts 
of  the  country — the  multiplication  of  Bible  societies,  mission- 
ary societies  and  Sunday  schools,  both  in  our  own  and  foreign 
countries,  are  viewed  by  us  as  showing  indications  of  the  near 
approach  of  that  day  when  the  knowledge  of  the  Lord  shall 
cover  the  earth.'  The  minutes  of  the  same  year  state  'that 
the  standing  clerk  was  instructed  to  supply  the  correspond- 
ing secretary  of  the  Foreign  Mission  Board  with  a  copy  of  our 
minutes  annually.'  In  1817  'Brother  Luther  Rice  presented 
himself  as  the  messenger  of  the  Baptist  Board  of  Foreign  Mis- 
sions and  was  cordially  received.' 

"Elder  James  Osborne  was  a  member  of  this  body,  which 


From  Baptist  Church  Perpetuity.  231 

cordially  received  a  foreign  missionary.  This  man  Osborne, 
who  was  a  leader  in  the  anti-mission  secession,  both  in  Mary- 
land and  North  Carolina,  I  remember  to  have  seen  in  Char- 
lotte when  I  was  a  small  boy.  He  was  a  handsome,  dressy 
man,  full  of  conceit,  and  very  fond  of  talking  of  himself  and 
of  selling  his  own  books. 

"From  the  same  authentic  source,  the  minutes  of  the  Bal- 
timore Association,  we  learn  that  in  1828  they  called  them- 
selves 'Regular  Baptists',  just  as  we  do  now;  the  same  year 
they  express  their  joy  at  the  intelligence  of  the  conversion  of 
the  heathen,  and  as  late  as  1827  the  association  expressed,  by 
formal  resolutions,  their  sorrow  at  the  death  of  Mrs.  Ann  H. 
Judson  and  their  great  interest  in  the  mission  with  which  she 
was  connected,  and  it  was  not  till  1836,  when  the  association 
met  with  the  Black  Rock  Church,  and  then  by  a  vote  of  sixteen 
to  nine,  that  fellowship  was  withdrawn  from  churches  favor- 
ing Foreign  Missions,  Sunday  Schools,  etc." 

*  *  *  The  evidence  to  show  that  the  County  Line  As- 
sociation was  a  missionary  body  up  to  the  year  1832  is  per- 
fectly overwhelming.  Its  minutes  show  that  in  1816,  '17  and 
'18  that  body  sent  delegates  to  the  general  meeting  of  corres- 
pondence, and  in  1816  Elder  George  Roberts,  one  of  the  min- 
isters of  this  Association,  was  the  Moderator  of  the  general 
meeting  of  correspondence  of  which  Robert  T.  Daniel  was 
the  agent,  and  which  developed  into  the  North  Carolina  Bap- 
tist State  Convention.  In  1818  this  Association  sent  $32.45 
to  the  North  Carolina  Missionary  Society  by  the  hands  of 
Brother  John  Campbell. 

And  what  is  still  more  remarkable,  there  was  a  very  pros- 
perous Woman's  Missionary  Society  in  this  Association,  the 
minutes  of  which,  kept  by  John  Campbell,  show  that  the 
"Hyco  Female  Cent  Society"  was  formed  at  Lynch' s  Creek 
meeting  house,  in  Caswell  county,  in  October,  1816 ;  in 
March,  1817,  it  met  at  Bush  Arbor  meeting  house ;  in  March, 
1818,  it  met  at  the  same  place;  in  1819  at  Graves's  meeting 
house,  and  the  fifth  annual  meeting  was  held  in  September, 


282  Split  in  the  North  Carolina  Mountains. 

1820,  at  Arbor;  all  of  these  churches  are  now  anti-mission, 
but  were  then  missionary  bodies,  and  the  persons  who 
preached  the  annual  sermons,  R.  Dishong,  J.  Landus,  Bar- 
zillai  Graves,  Abner  W.  Clopton  and  S.  Chandler,  were  all 
Missionary  Baptist  ministers. 

In  1832  the  County  Line  Association  was  in  regular  cor- 
respondence with  the  Mat  River  and  Sandy  Creek  Associa- 
tions, both  of  which  were  then  and  still  are  missionary  bodies. 

In  1832  James  Osborne,  of  Baltimore,  visited  this  Associa- 
tion, and  under  his  presence  it  was  induced  to  withdraw  fel- 
lowship from  the  Missionary  Baptists. 

Now  from  this  brief  statement  of  unvarnished  facts  we  see 
that  the  Missionary  Baptists  are  just  where  the  Apostles  were 
and  where  all  of  the  name  were  till  1827-'28,  when  a  new  sect 
arose,  calling  themselves,  according  to  Elder  Bennett's  Re- 
view, page  8,  at  first,  The  Reformed  Baptists  in  North  Car- 
olina, and  then  the  Old  Baptists,  the  Old  Sort  of  Baptists, 
Baptists  of  the  Old  Stamp,  and  finally  adopted  the  name  of 
the  Primitive  Baptists. 

There  are  many  things  about  these  brethren  which  I  like, 
and  I  would  not  needlessly  call  them  by  an  offensive  name,  but 
I  can  not  style  them  Old  School  or  Primitive  Baptists,  for  in 
so  doing  I  should  falsify  the  facts  of  history,  and  acknowledge 
that  I  and  my  brethren  have  departed  from  the  faith  of  the 
Apostles  and  Baptist  fathers.  In  no  invidious  sense,  there- 
fore, but  from  necessity,  I  am  obliged  to  call  them  New 
School  or  Anti-missionary  Baptists. 


SPLIT  IN  THE  NORTH  CAROLINA  MOUNTAINS. 

Elder  G.  W.  Greene,  our  Missionary  to  China,  wrote  an 
able  article  on  "The  Baptists  of  the  Upper  Yadkin  Valley," 
for  the  Baptist  Historical  Papers,  Vol.  Ill,  No.  2,  from 
which  I  quote:  "Before  1830,  there  is  no  evidence  of  serious 
strife,  nor  of  heresies  of  any  serious  consequence.  *  *  *  A 
little  later  came  the  division  on  the  question  of  the  mission- 


Split  in  the  North  Carolina  Mountains.  233 

ary  work.  It  had  come  earlier  in  other  parts  of  the  country ; 
but  in  these  churches  the  missionary  spirit  had  never  been 
strong  nor  resulted  in  active  effort,  and  so  the  division  was 
later  and  less  wide  than  in  other  sections.  In  many  churches 
and  Associations  there  was  no  division.  In  a  few,  like  the 
Globe  church,  the  missionary  sentiment  was  very  pronounced, 
but  in  the  minority.  These  brethren  were  not  willing  to  sit 
still  and  do  nothing,  while  the  majority  declared  non-fellow- 
ship with  the  whole  missionary  movement.  The  majority 
also  were  very  decided  in  their  views  and  unwilling  to  be 
silent.  So  the  minority  were  pushed  out,  built  a  new  house 
of  worship,  and  began  a  long  course  of  prosperity  and  active 
missionary  effort.  In  other  churches  the  missionary  senti- 
ment was  in  the  ascendant,  in  influence,  if  not  in  numbers, 
but  not  very  pronounced.  Neither  side  sought  to  make  a 
declaration  on  the  subject,  and  so  there  was  no  division. 

"Still  other  churches  and  Associations  were  almost  unani- 
mous in  their  opposition  to  missions,  and  by  resolution 
aligned  themselves  with  the  anti-missionaries.  Thus  it  came 
about  that  very  few  churches  or  Associations  were  formally 
divided  on  this  question,  though  there  was  much  difference  of 
sentiment.  Only  one  new  Association  was  formed  in  this 
connection,  the  Silver  Creek,  which  includes  several  churches 
in  Caldwell  and  Burke. 

"But  it  should  be  observed  that  the  anti-missionary  senti- 
ment in  this  section  was  not  quite  the  same  as  in  other  parts 
of  the  country.  In  a  word,  there  were  no  'Hardshell'  Bap- 
tists in  this  section  until  after  the  year  1870.  (ISTo  discour- 
tesy is  meant  by  the  use  of  the  term  'Hardshell.'  It  is  dis- 
tinctive of  a  definite  doctrinal  system,  and  no  other  term  is 
equally  free  from  ambiguity.  The  term  'Primitive,'  always 
ambiguous,  is  especially  so  here  from  the  fact  that  one  Asso- 
ciation was  called  the  Primitive  Association,  but  was  never 
Hardshell.) 


234  Split  in  the  North  Carolina  Mountains. 

"Hardshell  Baptists  are  anti-missionary  on  doctrinal 
grounds.  They  are  ultra-Calvinistic.  They  believe  that  the 
doctrine  of  election  precludes  the  use  of  means,  and  there- 
fore the  sending  of  the  gospel  to  the  destitute  is  not  only  use- 
less but  presumptuous.  They  never  warn  sinners  to  repent, 
never  hold  protracted  meetings,  and  call  Sunday  schools  'the 
work  of  the  devil.'  These  things  were  not  true  of  the  early 
opponents  of  organized  mission  work  who  lived  in  this  moun- 
tain country. 

"Some  of  the  churches  of  the  Silver  Creek  Association  were 
Calvinistic  and  utterly  refused  to  fellowship  the  churches 
which  had  any  sympathy  with  the  work  of  missions.  But 
as  late  as  1862,  in  the  anti-missionary  church  in  the  Globe, 
seekers  of  religion  were  invited  to  ask  for  prayer.  The  Cal- 
vinism of  the  other  opponents  of  missions  was  of  a  very  mild 
type,  if  it  could  be  called  Calvinism  at  all.  None  of  them 
believed  in  falling  from  grace,  but  they  did  not  believe  in 
unconditional  election.  Few  of  them  went  farther  than  a 
Methodist,  who  believes  that  election  is  based  upon  God's 
foreknowledge  of  our  repentance  and  faith. 

"They  constantly  exhorted  sinners  to  repentance ;  they  held 
protracted  meetings ;  they  had  fellowship  with  the  churches 
which  contributed  for  missions.  Members  were  received  by 
letter  from  missionary  churches,  and  letters  were  given  to 
members  who  wished  to  join  such  churches.  The  Mountain 
Association  was  foremost  in  its  opposition  to  missions,  but 
its  churches  continued  these  acts  of  fellowship  till  about  1880. 
Elder  William  Hall,  who  was  long  the  Moderator  of  this 
body,  assisted  in  ordaining  Elder  James  McNeill,  who  was  an 
earnest  advocate  of  missions. 

"Their  opposition  to  missions,  then,  was  not  doctrinal,  but 
economic.  They  objected  to  Boards  and  Conventions  as  un- 
scriptural  and  expensive  machinery.  They  insinuated  or 
openly  charged  that  a  large  part  of  the  money  contributed 
for  the  spread  of  the    gospel    was    wasted    by  the  brethren 


Spencer's  History  of  Kentucky  Baptists.  235 

through  whose  hands  it  passed.  As  early  as  1870  there  were 
Hardshell  Baptists  in  Surry  and  Yadkin,  but  probably  none 
west  of  those  counties,  unless  some  of  the  churches  of  the 
Silver  Creek  Association  had  already  reached  this  advanced 
position.  Soon  after  this  date  missionaries  came  from  the 
Hardshell  Baptists  in  Person  and  Caswell,  and  perhaps  some 
from  farther  east,  and  visited  the  churches  which  still  re- 
mained in  the  Mountain  Association.  Soon  a  change  was 
manifest  in  the  spirit  of  these  churches.  They  began  to  re- 
fuse letters  to  those  who  wished  to  join  churches  of  other  As- 
sociations ;  if  members  came  with  letters  from  such  churches, 
they  required  them  to  be  rebaptized.  About  1880,  Elder  Joel 
Brown,  a  member  of  the  old  Beaver  Creek  church,  held  a 
meeting  with  the  Beddies  Biver  church,  which  belonged  to 
the  Mountain  Association,  and  at  the  close  baptized  several 
candidates.  Not  long  afterwards  the  church,  by  the  advice 
of  certain  visiting  ministers,  required  these  persons  to  be 
rebaptized.  Some  of  them  accepted  rebaptism,  but  others 
joined  neighboring  churches  which  were  in  full  fellowship 
with  Bro.  Brown. 

"JSTow  the  Mountain  and  the  Silver  Creek  Associations  are 
in  full  harmony  with  the  Hardshell  Baptists  of  the  eastern 
part  of  the  State." 


From  Spencer  s  History  of  Kentucky  Baptists,  vol.  1,  p. 
570 :  "Previous  to  1816,  there  was  not  an  anti-mission  Bap- 
tist in  Kentucky,  so  far  as  known.  In  every  Association 
where  a  missionary  enterprise  was  proposed,  it  met  with  uni- 
versal favor." 

From  the  same  volume,  pp.  676-677,  the  following  is 
taken : 

"The  Anti-missionaries,  however,  both  those  who  still  clung 
to  the  skirts  of  the  churches,  and  those  who  had  gone  'out 
from  us  because  they  were  not  of  us,'  continued  to  be   a 


236  Spencer's  History  of  Kentucky  Baptists. 

source  of  embarrassment  to  all  the  benevolent  operations  of 
the  denomination.  They  still  bore  the  name  of  Baptists,  to 
which  they  had  prefixed  such  prenonyms  as 'Old,'  'Old  School/ 
'Primitive,'  'Predestination,'  'Original,'  'Particular/  'Regu- 
lar/ and,  in  one  small  Association,  at  least,  'Anti-missionary.' 

'"They  continued  to  mingle  with  their  former  brethren,  in 
the  social  circle,  and,  in  every  way,  to  exert  the  full  measure 
of  their  influence  against  every  form  of  systematic  benevo- 
lence. Most  of  their  sermons  were,  in  part,  at  least,  bitter 
or  ludicrous  satires  against  missions,  Sunday  schools,  Bible 
societies,  Colleges,  protracted  meetings  and  'larned'  preach- 
ers. Elder  M.  F.  Ham,  of  Scottsville,  Ky.,  repeated  to  the 
author,  some  years  ago,  the  substance  or  (of)  a  sermon  he 
heard  an  Antinomian  preacher  had  delivered  from  the  fol- 
lowing text:  'That  there  should  be  no  schemes  in  the  body/ 
I  Cor.  12  :25  ;  ('That  there  should  be  no  schism  in  the  body'). 
With  great  vehemence  he  proceeded  to  denounce,  one  after 
another,  the  Missionary  scheme,  the  Bible  Society  scheme, 
the  Simday  school  scheme,  and  all  other  benevolent  schemes, 
the  names  of  which  he  could  not  call  to  mind,  'clinching  each 
paragraph  with  a  thundering  repetition  of  the  text:  'That 
there  should  be  no  schemes  in  the  body.' 

"The  preaching  of  such  men,  however  absurd  it  may  appear 
to  the  thoughtful,  harmonizing  as  it  did  with  covetousness, 
one  of  the  strongest  passions  of  corrupt  human  nature,  could 
not  fail  to  exert  a  strong  influence  against  missions  among 
the  masses  of  the  illiterate.  Dr.  James  A.  Kirtley  thus 
speaks  of  the  manner  in  which  they  influenced  the  thought- 
less, against  truth  and  benevolence:  'The  annual  gatherings 
of  this  little  body  (Salem  Association  of  Antinomian  Bap- 
tists) and  some  of  the  occasional  meetings  of  their  churches, 
were  the  stated  seasons  for  the  coming  together  of  their 
preachers  from  North,  South,  East  and  West,  who  seemed  to 
think  that  the  highest  aim  of  their  calling  was,  by  vulgar  wit 
and  ludicrous  anecdotes,  to  hold  up  to  derision  and  contempt 


Spencer  s  History  of  Kentucky  Baptists.  237 

those  to  whom  they  applied  the  epithets  'Arminians,'  'Soft- 
shell/  and  the  like ;  while  educated  ministers,  missionaries, 
Bible  societies,  etc.,  came  in  for  a  full  share  of  their  denun- 
ciation.' 

"At  the  period  of  which  we  write,  the  separation  between 
the  missionaries  and  anti-missionaries  was  not  completed,  and 
the  preaching  described  above  contrasted  strongly  with  that 
heard  in  protracted  meetings.  It  could  not  be  expected  that 
people  with  such  different  religious  views,  feelings  and  modes 
of  worship  would  long  remain  together  in  the  same  churches 
and  Associations.  It  was  but  natural  that  the  division  should 
go  on,  until  the  two  peoples  should  be  separated  in  ecclesiasti- 
cal relationship,  as  they  were  already  divided  in  doctrine  and 
practice.  Goshen,  South  Concord  and  Stockton's  Valley  As- 
sociations split  in  1842 ;  the  first  throwing  off  a  small  frag- 
ment of  anti-missionaries,  and  the  last  two  setting  off  a  feeble 
band  of  missionaries.  This  about  completed  the  division. 
When  the  statistics  of  Kentucky  Baptists  for  1843  were  col- 
lected, there  was  a  general  surprise.  All  the  anti-mission- 
aries, of  which  there  were  at  least  three  different  sects,  em- 
braced 17  Associations,  204  churches,  82  ordained  ministers 
and  7,877  members,  of  which  476  had  been  baptized  the  last 
year,  while  the  missionary  Baptists  numbered  39  Associa- 
tions, 625  churches,  59,302  members,  of  which  7,271  had 
been  baptized  during  the  last  year. 

"The  anti-missionary  schismatics  had  set  up  the  claim  that 
they  were  the  original  Baptist  denomination  in  Kentucky, 
and  had  asserted  it  so  loud,  and  have  continued  to  assert  it 
so  long,  that  they  have  not  only  deceived  many  others  on  that 
subject,  but  have  actually  deceived  themselves.  Happily, 
the  records  of  the  doings  of  these  stormy  days  have  been  well 
preserved,  and  the  impartial  historian  of  to-day  need  have 
but  little  difficulty  in  setting  forth  the  facts  in  the  case." 


238  From  the  Pen  of  Elias  Dodson. 

FROM   THE  PEN  OF  ELIAS  DODSON. 

At  the  session  of  the  Beulah  Association,  August,  1868, 
Elder  Elias  Dodson  read  the  following  item  of  history,  and 
the  Association  agreed  that  it  should  be  inserted  in  the 
minutes. 

History. 

The  Roanoke  Association  was  organized  in  1788,  and  be- 
sides several  churches  in  Virginia,  embraced  all  the  churches 
in  Granville,  Person,  Caswell  and  Rockingham,  N.  C. 

In  1784,  the  Flat  River  Association  was  formed  from  the 
Roanoke  and  included  the  churches  in  North  Carolina. 

In  1806,  the  County  Line  Association  was  formed  from 
the  Flat  River.  In  1789,  the  Roanoke  Association  convened 
with  Grassy  Creek  church,  Granville  County.  The  ministers 
present  were  Samuel  Harris,  Moderator ;  John  Williams, 
Clerk;  James  Hartwell,  A.  W.  Dodson,  Lazarus  Dodson, 
John  Atkinson,  James  Read  and  George  Roberts,  with  others 
who  were  the  patriarchs  of  the  denomination.  At  this  session 
it  was  resolved  to  collect  materials  for  the  history  of  the  Vir- 
ginia Baptists,  and  to  build  two  seminaries  (one  on  the  north 
and  the  other  on  the  south  of  James  River)  to  educate  preach- 
ers. The  history  was  furnished  by  Semple  in  1810.  The 
Clerk  wrote  the  circular  letter  advocating  ministerial  educa- 
tion. In  1790,  Thomas  Mullins  and  Barzillai  Graves  were 
delegates  from  County  Line  church.  In  the  same  year  they 
allowed  Elders  Reuben  Pickett  and  George  Roberts  32  shill- 
ings each  for  four  days  expense  to  the  general  meeting  at 
Richmond. 

In  1791,  Thomas  Mullins  was  a  delegate  from  County  Line 
church.  In  1792,  Wolf  Island  church  joined.  In  1793,  Bar- 
zillai Graves  was  from  County  Line  and  Thomas  Mullins 
from  Linkfork.  All  these  fathers  favored  the  education  plan 
and  Williams  was  progressing  in  the  matter.  During  all 
these  years  George  Roberts  was  pastor  of  Flat  River  in  Per- 


History  of  the  Delaware  Baptists.  239 

son  County.  Williams  died  in  1795,  and  the  education  plan 
delayed  by  war  with  France  and  then  with  England  in  1812, 
culminated  in  1832  in  a  school  by  Edward  Baptist  and  Eli 
Ball,  in  the  Baptist  Seminary,  and  in  Richmond  College. 

Missions. 

In  1815,  Elders  Reuben  Pickett,  John  Jenkins,  William 
Blair  and  John  Britton  organized  a  Foreign  Missionary  So- 
ciety at  County  Line  Meeting  House,  Halifax,  Va.  It  was  to 
meet  annually  and  each  of  the  four  preachers  was  to  be  an 
agent. 

James  Osborne 

was  a  member  of  the  Second  Church  in  Baltimore,  which 
has  always  been  a  missionary  body.  Elder  J.  H.  Jones,  who 
preached  in  Baltimore  till  1819,  when  he  left,  (and  the  same 
year  the  third  church  united  with  the  Baltimore  Association) 
I  suppose  his  wife  and  daughter  were  members  with  him. 

In  1818,  the  third  church  in  Baltimore  was  constituted,  and 
Elder  Osborne  was  succeeded  as  pastor  by  Elder  J.  P.  Peck- 
worth,  a  most  decided  missionary.  Elder  Jones  thinks  the 
third  church  was  dissolved  about  1826.  Elder  Osborne  trav- 
eled as  missionary  in  the  Baltimore  Association,  and  received 
funds  from  that  body.  Elder  J.  H.  Jones  now  lives  near  St. 
Stephens  P.  O.,  King  and  Queen  County,  Va. 

Sabbath  Schools. 

In  1821,  the  Circular  Letter  of  County  Line  Association 
advocated  Sabbath  schools. 

E.  Dodson. 


In  his  Introduction  to  the  History  of  Delaware  Baptists, 
Prof.  G.  D.  B.  Pepper  says  in  part : 

"Baptist  history  in  Delaware  has  a  character  and  value  all 
its  own.  It  is  unique.  It  is  not  distinguished  simply  by  the 
place  of  its  enactment,  a  corner  cut  off  from  a  uniform  piece 
of  cloth.     Its  lessons  are  its  own,  and  it  teaches  them  in  it3 


240  The  Hardshell  or  Primitive  Baptists. 

own  way.  One  lesson,  especially,  of  utmost  import  it  makes 
solemnly  and  sadly  prominent.  Perhaps  nowhere  else  in  this 
country  has  Antinomianism,  with  its  natural,  if  not  insepa- 
rable, attendants  of  anti-missionism,  anti-Sunday  schoolism, 
and  all  the  other  kindred  anti-isms,  so  impressively  by  its 
fruits  proved  its  origin,  nature  and  doom.  In  doing  this  it 
has  proved  with  like  certainty  its  antagonism  to  the  genuine 
Baptist  faith  and  practice.  While  the  earliest  and  the  latest 
Baptists  are  one  in  spirit  and  doctrine,  they  are  both  irrecon- 
cilably in  antagonism  with  this  distortion  of  divine  truth. 
Its  defenders  may  claim  and  receive  the  Baptist  name,  but 
they  have  no  right  to  it.  It  does  not  belong  to  them.  That 
they  wear  it,  works  mischief  to  those  to  whom  it  does  belong, 
for  it  leads  many  to  confound  the  true  with  the  false,  and 
unjustly  to  regard  the  true  as  they  justly  do  the  false." 


The  following  paragraph  is  taken  from  an  article,  "The 
Hardshell  or  Primitive  Baptists,"  in  the  Texas  Historical 
and  Biographical  Magazine,  Vol.  2,  p.  672,  Dr.  J.  B.  Link, 
Editor.  He  says  in  part:  "There  have  been  probably  seven 
or  eight  of  these  Associations  formed  in  the  State,  but  there 
are  perhaps  not  half  so  many  now.  Their  churches  are  mostly 
small,  and  far  apart.  They  were  not  anti-missionary,  and 
denied  being  so,  on  their  first  separation  from  the  Missionary 
Baptists,  but  claimed  that  it  was  the  organizations  outside 
of  the  churches  they  objected  to,  such  as  conventions,  boards, 
Sunday  schools,  societies,  etc. 

They  had  some  excellent  men  that  went  with  them  in 
Texas,  such  as  Reed,  Couch  and  others.  But  various  new  doc- 
trines have  spread  among  some  of  them,  such  as  the  two-seed 
doctrine  and  that  of  the  new  created  or  new  given  soul  at  re- 
generation. Their  articles  of  faith  do  not  embody  these  de- 
partures, nor  anything  else  very  objectionable.  They  were 
extreme  Predestinarians.  They  maintain  a  reputation  for 
honesty  and  paying  debts  that  manv  others  do  not,     The  only 


Moriah  Association  in  South  Carolina.  241 

statistics  at  hand    (1892)    give    them    1,000    members,  20 
churches  and  24  ministers  in  the  State." 


David  Benedict,  one  of  our  able  historians,  in  his  His- 
tory of  the  Baptist  Denomination,  printed  in  1848,  speaking 
of  the  Moriah  Association  in  South  Carolina,  session  of  1845, 
says: 

"One  article  in  their  minutes  for  1845,  with  reference  to 
the  opposers  of  the  cause  of  benevolence,  speaks  in  the  fol- 
lowing emphatic  terms : 

"  'A  request  was  made  from  Bethel  church,  one  of  their  fra- 
ternity in  1ST.  C,  for  the  Association  to  give  the  churches  some 
advice  how  they  ought  to  treat  the  opposers  of  the  mis- 
sionary enterprise.  A  committee,  consisting  of  W.  F.  Bra- 
sington,  P.  T.  Hammond  and  J.  T.  Lee,  made  the  follow- 
ing report : 

u  'In  answering  the  above  request,  we  have  regard  only  to 
the  religious  standing  of  Anti-missionaries  with  ourselves, 
as  an  Association  of  Baptist  churches.  We  regard  them  in 
the  light  of  secession — having  seceded  from  the  principles 
and  practices  of  all  Baptist  missionary  bodies.  By  reference 
to  the  history  of  our  Association,  we  may  see  that  missionary 
principles  and  practices  were  interwoven  with  our  early  As- 
sociational  existence.  Some  of  these  Antis  have  gone  out 
from  us,  after  having  subscribed  to  those  principles  and  par- 
ticipated in  those  practices.  In  going  out,  and  in  compact 
form,  they  have  denounced  our  ministry  as  heterodox,  and 
our  churches  as  extravagantly  corrupt,  by  declaring  non-fel- 
lowship with  us. 

"  'It  appears  to  us  that  their  principle  relies  upon  factional 
strength  for  successes,  and  consequently  threatens  the  disso- 
lution of  Christian  ties  and  the  destruction  of  church  har- 
mony. In  view  of  these  facts,  and  with  a  desire  to  main- 
tain the  unity  of  the  spirit  in  the  bond  of  peace,  and  to  per- 
petuate the  rich  inheritance  to  another  generation  (so  far  as 

16 


242  The  Regular  Baptists. 

we  can,  by  example  and  counsel),  we  advise  the  churches 
forming  this  Association  to  exercise  all  possible,  but  lauda- 
ble, means  to  prevent  the  access  of  those  characters  to,  and 
the  deleterious  influence  of  their  principles  on  jour  respec- 
tive congregations.  Brethren,  after  having  gone  as  far  as 
they  have  with  us,  ami  then  against  us,  there  is  no  law  in 
nature  or  charity  which  will  suffice  to  open  our  pulpits  to 
them.'  " 


THE  REGULAR  BAPTISTS,  COMPRISING  THE 
SANDY  CREEK  BAPTIST  ASSOCIATION,  TO- 
GETHER WITH  THE  GREAT  BODY  OF  BAP- 
TISTS IN  THE  UNITED  STATES,  SHOWN  TO  BE 
THE  "OLD  SCHOOL,"  OR  -PRIMITIVE  BAP- 
TISTS." THEY  ARE  NOT  SECEDERS  FROM  THE 
ANTI-MISSION  BAPTISTS,  OR  FROM  ANY 
OTHER  DENOMINATION. 

(Collated  from  Purefoy's  History  of  the  Sandy  Creek  Association.) 

As  the  idea  obtains  extensively  that  the  Regular  Baptists 
(called  Missionary  Baptists,  as  a  distinction  between  them 
and  the  Anti-mission)  are  the  new  or  seceding  party,  we  will 
submit  testimony  that  proves  the  erroneousness  of  this  idea. 
This  wrong  impression  prevails  merely  from  the  fact  that 
the  Anti-mission  brethren  call  themselves  "Old  School"  or 
''Primitive  Baptists."  If  a  man  calls  himself  the  elder  son, 
it  does  not  make  him  so,  unless  he  is  actually  the  first  born. 
So  it  is  in  the  case  now  before  us. 

The  opposers  of  missions  style  themselves  the  "Old  School" 
or  "Primitive  Baptists."  That  they  are  properly  the  New 
Baptists  will  appear  from  the  following  facts : 

1.  Paul  was  a  missionary,  and  was  sustained  by  the 
churches  while  he  labored  among  the  Gentiles  (heathen)  to 
teach  them  the  gospel.  He  says :  "I  robbed  other  churches, 
taking  wages  of  them  to  do  you  service."  2  Cor.  xi,  7,  8,  9. 
That  is,  while  Paul  was  preaching  at  Corinth  other  churches 


The  Regular  Baptists.  243 

supported  him,  in  the  same  sense  that  missionaries  are  now 
sustained  among  the  heathen.  Paul  says  to  the  Corinthians : 
"I  have  preached  to  you  the  gospel  of  God  freely/'  v.  7 ;  that 
is,  without  cost  to  you.  "I  robbed  other  churches,  taking 
wages  of  them  to  do  you  service" ;  v.  8.  "And  when  I  was 
present  with  you,  and  wanted,  I  was  chargeable  to  no  man ; 
for  that  which  was  lacking  to  me  the  brethren  which  came 
from  Macedonia  supplied,"  etc.,  v.  9. 

This  is  the  way  that  missionaries  are  now  supported — that 
must  be  obvious  to  every  unprejudiced  mind. 

In  Acts  xiii.,  1,  2,  3,  there  is  an  account  of  the  manner 
of  sending  out  missionaries  to  the  heathen. 

1.  The  Holy  Ghost  directed  the  ministers,  Barnabas  and 
Saul,  to  separate,  etc.,  verse  2. 

2.  They  were  set  aj^art  by  fasting,  prayer  and  laying  on  of 
hands,  verse  3. 

3.  They  were  sent  away  by  the  church.  "They  sent  them 
away,"  verse  3. 

This  is  the  way  that  missionaries  are  now  set  apart,  and 
sent  to  the  heathen. 

Again  Paul  tells  us,  "It  pleased  God  that  I  (Paul)  might 
preach  among  the  heathen,"  Gal.  i,  15,  16.  In  the  2d  chap- 
ter and  9th  verse,  Paul  tells  us  who  it  was  that  gave  to  him 
and  Barnabas  "the  right  hand  of  fellowship,  that  they  should 
go  unto  the  heathen  "  namely,  James,  Cephas  and  John. 

From  the  preceding  scriptural  testimony  it  is  evident. 

1.  That  in  the  apostolic  age  of  the  church  God  called  and 
directed  men  to  preach  to  the  heathen.  Acts  xiii.  2 ;  Gal.  i, 
15. 

2.  Funds  were  raised  by  the  churches  for  this  purpose, 
and  paid  as  "wages"  to  the  missionaries.     2  Cor.  xi.  7,  8,  9. 

3.  They  were  set  apart  by  fasting,  prayer  and  laying  on 
of  hands,  and  then  sent  away.    Acts  xiii.  1,  2,  3. 

4.  The  right  hand  of  fellowship  was  extended  to  those  that 
were  sent.     Gal.  ii.  9. 


244  The  Regular  Baptists. 

5.  The  Regular  Baptists,  frequently  called  Missionary 
Baptists,  "give  the  right  hand  of  fellowship"  to  those  that 
go  out  now  to  "the  heathen."  The  Anti-mission  Baptists  give 
them  their  left  hand,  that  is,  non-fellowship;  consequently 
they  are  the  new  party. 

A  very  large  proportion  of  the  Associations  that  are  now 
calling  themselves  "Old  School"  or  "Primitive  Baptists"  were 
previously  committed  to  missions.  This  is  true  of  the  Kehu- 
kee, County  Line,  Baltimore  and  other  Associations. 

In  1802,  and  for  a  number  of  years  afterward,  the  Kehukee 
Association  was  in  favor  of,  and  practiced,  revival  measures, 
that  they  have  since  repudiated  and  ridiculed. 

Elders  Burkitt  and  Read,  in  their  history  of  this  Associa- 
tion, p.  139,  say:  "The  Association  (in  1704)  agreed  to 
appoint  the  Saturday  before  the  fourth  Sunday  in  every 
month  a  day  for  prayer  meetings  throughout  the  churches, 
whereon  all  the  members  of  the  respective  churches  were 
requested  to  meet  at  their  meeting  houses  or  places  of  worship, 
and  there  for  each  of  them,  as  far  as  time  would  admit,  to 
make  earnest  prayer  and  supplication  to  Almighty  God  for 
a  revival  of  religion." 

#  *  *  #  jn  1802  tMs  body  approved  of  evening  meetings 
for  revival  purposes.  Elders  Burkitt  and  Read,  p.  148,  say, 
"Evening  meetings  were  greatly  blessed  *  *  *  *  In  some 
neighborhoods  they  met  once  a  week  on  an  evening,  and  num- 
bers would  attend.  Sometimes  nearly  two  hundred  people 
would  meet,  and  some  would  come  ten  miles  to  a  night  meet- 
ing."    That  is,  meetings  of  a  revival  character. 

After  1827  this  body  changed  its  position,  and  condemned 
these  revival  measures  and  meetings. 

From  the  revival  of  missions  in  this  country  to  1826  or 
'27,  the  Kehukee  Association  was  a  missionary  body.  This 
subject  was  brought  forward  for  consideration  by  them  in 
1803. 

In  1804,  Elders  Burkitt,  Ross,  Spivey,  Read,  and  Mc- 
Cabe  were  appointed  delegates  to  meet  such  as  might  be  ap- 


The  Regular  Baptists.  245 

pointed  by  the  Virginia,  Portsmouth  and  ISTeuse  Associations, 
to  meet  at  Cashie,  M.  H.,  Bertie  County,  on  Friday  before 
the  third  Sunday  in  June,  1805,  to  devise  ways  and  means 
to  support  the  missionary  cause.  At  this  meeting  arrange- 
ments were  made  to  enter  into  a  system  of  collecting  money 
to  aid  missionary  purposes.  See  Biggs's  History  of  Kehukee 
Association,  p.  162. 

From  this  it  will  be  seen  that  the  first  missionary  society 
that  was  organized  in  this  State  was  in  the  bounds  of  the 
Kehukee  Association,  and  its  members  were  mainly  instru- 
mental in  its  organization. 

*  *  *  *  It  was  not  until  1827  that  this  body  took  a  de- 
cided Anti-rnissionary  position.  Their  minutes  for  1811  con- 
tain the  following  resolution : 

"Resolved,  that  we  send  five  dollars  to  the  fund  of  the 
General  Meeting  of  Correspondence,  by  the  hands  of  Elder 
Philemon  Bennett." 

This  Meeting  of  Correspondence  was  a  Missionary  Society. 

Again,  the  minutes  for  1814  contain  the  following  ap- 
pointment by  the  Kehukee  Association : 

"Elders  Jesse  Read,  William  Lancaster,  Philemon  Ben- 
nett and  Brother  Bennett  Barrow,  and  in  case  of  his  failure, 
Brother  Elisha  Battle,  are  appointed  delegates  to  the  next 
General  Meeting  of  Correspondence." 

Evidently  the  Kehukee  Association  was  at  that  time  a  mis- 
sionary body. 

Again,  the  circular  letter  for  1814  was  rejected,  and  in- 
stead of  it  the  Association  agreed  "that  they  would  adopt  a 
part  of  the  address  of  the  Baptist  Convention,  held  in  May 
last,  at  Philadelphia,  for  missionary  purposes." 

We  have  now  clearly  shown  that  the  Kehukee  Association, 
which,  since  1827,  has  manifested  such  hostility  to  mission- 
ary institutions,  was  for  a  number  of  years  previous  to  that 
date  a  missionary  body ;  consequently  they  are  not  "the  Prim- 
itive" but  the  New  Baptists.     The  Regular  or  Missionary 


246  The  Regular  Baptists. 

Baptists  are  now  occupying  the  position  that  the  Kehukee 
brethren  did  previous  to  1826  and  '27. 

*  *  *  *  The  County  Line  Association,  in  the  days  of  Elders 
William  Brown,  Richard  Graves,  Thomas  Moore,  Barzillai 
Graves,  Stephen  Chandler,  George  Roberts,  David  Lawson, 
R.  Deshong  and  W.  Stoval  was  a  missionary  body. 

In  1821  this  Association  unanimously  adopted  and  printed 
a  circular  letter  which  strongly  advocated  Sabbath  schools. 

*  *  *  *  Eleven  years  after  this  they  declared  non-fellow- 
ship with  Sabbath  schools !  When  were  they  the  Primitive 
or  Old  School  Baptists — in  1821,  when  they  earnestly  so- 
licited attention  to,  and  begged  their  members  to  establish 
Sabbath  schools  in  every  neighborhood,  or  in  1832,  when 
they  declared  non-fellowship  with  Sabbath  schools  ? 

The  minutes  of  the  North  Carolina  Missionary  Society 
show  that,  in  1825,  contributions  were  sent  up  from  seven 
churches,  belonging  to  the  County  Line  Association.  *  *  * 
These  are  now  the  leading  churches  of  the  County  Line  As- 
sociation (now  anti-missionary). 

In  1817  and  1818,  this  Association  sent  messengers  to  the 
North  Carolina  Missionary  Society.  This  is  evident  from 
the  following  extracts  taken  from  their  minutes  for  1818  : 

"The  messengers  appointed  to  attend  the  General  Meeting 
reported  and  gave  satisfaction." 

"Received  by  the  hands  of  Brother  Roberts,  the  Fourth  An- 
nual Report  of  the  Baptist  Board  of  Foreign  Missions,  which 
was  distributed  among  the  churches." 

"The  committee  appointed  to  make  collection  on  the  Lord's 
day  reported  they  had  received  $32.45,  for  which  a  vote  of 
thanks  of  this  body  (now  anti-mission)  is  given  to  the  con- 
gregation for  their  liberality,  and  the  money  placed  in  the 
hands  of  Brother  John  Campbell,  to  be  conveyed  to  the  treas- 
urer of  the  North  Carolina  Missionary  Society." 

"Brethren  Geo.  Roberts,  John  Landers,  John  Campbell  and 
Nathan  Williams  are  appointed  to  attend  the  General  Meet- 


The  Regular  Baptists.  247 

ing  of  Correspondence,  to  meet  in  Fayetteville  in  August 
next." 

No  Association  was  ever  more  fully  committed  to  missions 
than  the  County  Line  was  in  1818. 

Up  to  1832,  this  body  was  in  regular  correspondence  with 
the  Sandy  Creek  and  Flat  River  Associations,  both  of  which 
are  missionary  bodies. 

*  *  *  *  In  1832,  Elder  James  Osborne,  of  Baltimore, 
was  present.  Through  his  influence  a  large  majority  of  this 
Association  declared  non-fellowship  with  all  the  benevolent 
societies  of  the  day,  and  have  since  assumed  the  name  of 
"The  Old  School"  or  "Primitive  Baptists."  It  is,  however,  a 
misnomer,  for  they  were  formerly  the  "Primitive  Baptists," 
but  by  changing  their  position,  and  instead  of  remaining  Mis- 
sionary Baptists  as  they  previously  had  been,  they  became 
the  New  Baptists. 

As  Elder  John  Stadler,  of  the  County  Line  Association, 
took  an  active  part  in  bringing  about  the  Anti-mission  move- 
ments in  that  body,  and  afterward,  it  will  not  be  inappro- 
priate to  refer  to  him  while  on  this  subject.  He  has  been 
the  leading  spirit  of  the  County  Line  Association  from  its 
becoming  anti,  to  the  present  time.  (This  was  first  published 
in  1858.)  He  has  made  considerable  effort,  in  the  bounds 
of  the  Sandy  Creek  Association,  to  lead  them  into  Anti-ism, 
but  has  not  been  very  successful. 

From  a  letter  written  by  Elder  Stadler,  in  reply  to  "A 
Friend  of  Truth,"  now  in  the  possession  of  Brother  0.  L. 
Teague,  of  Abbott's  Creek,  we  learn  the  following  facts : 

1.  The  missionary  board  was  first  organized  in  the  County 
Line  Association  in  1792,  on  the  second  day  of  October;  then 
and  there  the  contributions  amounted  to  thirteen  pounds  two 
shillings  one  penny. 

2.  It  was  not  long  (says  Elder  Stadler)  after  (his  bap- 
tism) before  the  agent,  Elder  R.  T.  Daniel,  came  round  and 
took  up  a  collection,  saying  it  was  for  traveling  preachers, 


248  The  Regular  Baptists. 

etc.,  "and  I  (Elder  Stadler)  gave  him  fifty  cents  and  my  wife 
gave  him  twenty-five." 

3.  Elder  Stadler  says :  "While  I  was  under  conviction, 
Elder  Campbell  came  to  Bush  Arbor  church  and  asked  for 
money  to  print  the  Bible  in  other  tongues ;  and  I  thought  my 
day  of  grace  was  gone,  and  that  there  was  no  mercy  for  me, 
and  if  one  dollar  would  pay  for  printing  one  Bible,  some  one 
might  read  it,  and  it  might  stop  them  before  it  was  too  late." 

4.  Elder  Stadler  "went  to  every  church"  in  the  bounds  of 
the  County  Line  Association,  in  order  to  get  them  to  go  against 
missions,  etc. — See  Brother  Teague's  letter,  in  the  Biblical 
Recorder  of  February  3,  1859. 

While  Elder  Stadler  was  under  conviction  and  thought  his 
own  day  of  grace  was  gone,  he  paid  one  dollar  to  the  Bible 
Society  !  Soon  after  his  conversion  and  baptism  he  paid  fifty 
cents,  for  Home  Missions,  to  Elder  R,  T.  Daniel,  agent! 

Some  years  after  this,  he  changes  his  position  and  opposes 
these  institutions,  and  goes  from  church  to  church  to  induce 
them  to  change  also !  And  yet,  he  now  claims  that  he  is  "a 
Primitive  Baptist!" 

When  was  Elder  Stadler  a  Primitive  Baptist — when  he 
gave  his  money  to  Home  Missions,  or  afterward,  when  he 
changed  and  opposed  missions  ?  Elder  Stadler  and  his  anti- 
mission  brethren  are  evidently  the  seceding  or  Neiv  Baptists. 

While  Elder  Stadler  and  others  were  changing  and  getting 
up  divisions  about  missions,  the  Regular  or  Missionary  Bap- 
tists went  regularly  on  in  support  of  missions,  consequently 
they  are  the  true  "Primitive  Baptists." 

It  is  a  falsification  of  history,  and  injustice  to  the  Regular 
or  Missionary  Baptists,  whenever  the  Anti-mission  Baptists 
are  called  the  "Old  Side"  or  the  "Primitive  Baptists." 

The  Baltimore  Baptist  Association,  so  famous  for  its  anti- 
missionary  character  since  1836,  was,  previous  to  that  date, 
a  missionary  Association. 

''  *  *  *  In  their  minutes  for  1811  may  be  found  the  fol- 
lowing resolution : 


The  Regular  Baptists.  249 

"Resolved,  That  this  Association  recommend  the  following 
plan  to  the  churches  in  our  connection,  viz :  that  each  church 
establish  a  mite  society,  each  member  to  pay  one  cent  a 
week/'  etc. 

In  1814,  the  following  record  is  on  their  minutes: 

"Received  a  corresponding  letter  from  Bro.  Rice,  one  of 
our  missionary  brethren,  on  the  subject  of  encouraging  mis- 
sionary societies,"  etc. 

In  their  minutes  for  1816,  in  their  circular  letter,  they 
say:  "The  many  revivals  of  religion  which  are  witnessed 
in  various  parts  of  the  country — the  multiplication  of  Bible 
societies ;  missionary  societies,  and  Sunday  schools,  both  in 
our  own  and  foreign  countries,  are  viewed  by  us  as  strong  in- 
dications of  the  near  approach  of  that  day  when  the  knowl- 
edge of  the  Lord  shall  cover  the  earth,"  etc. 

Bro.  Spencer  H.  Cone  was  appointed  to  preach  a  mission- 
ary sermon  at  our  next  Association. 

At  this  meeting  (1816)  the  Association  constituted  itself 
into  a  "Board  of  Directors"  on  "Domestic  Missions,"  and 
earnestly  recommended  the  churches  to  "use  every  exertion  to 
collect  sums  to  advance  the  Redeemer's  kingdom,  and  to  trans- 
mit to  the  Board." 

Again:  "The  standing  clerk  was  instructed  to  supply  the 
corresponding  secretary  of  the  Baptist  Board  of  Foreign  Mis- 
sions with  a  copy  of  our  minutes  annually." 

In  1817,  "a  committee  was  appointed  for  Domestic  Mis- 
sionary Affairs,"  and  Brethren  0.  B.  Brown,  James  Osborne 
and  Spencer  H.  Cone  were  appointed  as  Home  Missionaries. 

Brother  Luther  Rice  presented  himself  as  the  messenger 
of  the  Baptist  Board  for  Foreign  Missions,  and  was  cordially 
received  (in  1817). 

Elder  James  Osborne,  who  afterward  became  a  disturber 
of  the  churches  and  a  leader  in  the  anti-mission  ranks,  was 
present  and  "cordially  received"  Brother  Rice,  and  was  af- 
terward appointed  a  Home  Missionary  ! 


250  The  Regular  Baptists. 

In  1818,  the  minutes  say:  "The  Fourth  Annual  Keport 
accompanied  by  a  letter  from  the  secretary  of  the  Baptist 
Board  for  Foreign  Missions,  was  read;  the  joyful  contents 
of  which  could  not  fail  to  give  delight,"  etc. 

In  their  minutes  for  1818,  they  call  themselves,  as  the 
Missionary  Baptists  now  do,  "the  Regular  Baptists ;"  the 
name  "Old  School,"  or  "Primitive  Baptists,"  had  not  then 
been  invented. 

In  1827,  the  Association  passed  the  following  preamble 
and  resolution : 

"Whereas,  Intelligence  has  been  received  of  the  death  of 
our  much  esteemed  sister,  Ann  II.  Judson,  for  some  time  past 
a  missionary  in  Burmah ;  therefore, 

"Resolved,  That  while  we  deeply  regret  this  afflicting  provi- 
dence, we  consider  it  as  loudly  calling  upon  our  brethren  to 
be  more  interested  in  the  prosperity  of  that  mission,  in  which 
our  deceased  sister  was  engaged." 

It  was  not  until  1836  that  this  Association  took  an  anti- 
missionary  position.  At  its  session  for  this  year,  convened 
at  the  Black  Bock  M.  II.,  it  declared  non-fellowship  with 
missionary  operations  as  follows,  by  a  vote  of  sixteen  to  nine : 

"Whereas,  A  number  of  churches  of  this  Association  have 
departed  from  the  practice  of  the  same  by  following  cun- 
ningly devised  fables,  uniting  with,  and  encouraging  others 
to  unite  in  worldly  societies,  to  the  great  grief  of  other 
churches  of  this  body,  etc. ;  therefore, 

''Resolved,  That  this  Association  can  not  hold  fellowship 
with  such  churches,"  etc. 

We  have  shown  that  this  body,  for  a  number  of  years,  was 
in  favor  of,  and  encouraged  what  it  in  1836  calls  "cunningly 
devised  fables,"  and  "worldly  societies."  Consequently  before 
this  non-fellowship  preamble  and  resolution  they  were  Kegu- 
lar  Baptists,  engaged  in  benevolent  efforts,  but  after  this  they, 
by  changing  their  principles,  became  New  Baptists.  They 
had    once    practiced    the    things    they    now  condemn.      The 


The  Regular  Baptists.  251 

gn^eat  body  of  the  Baptists  of  the  United  States  went  on  as 
they  had  done  before.  The  anti-mission  party,  calling  them- 
selves the  "Primitive  Baptists,"  are  but  a  small  portion  of 
the  denomination,  and  yet  it  has  been  said  that  the  Regular 
or  Missionary  Baptists  have  seceded  from  the  Primitive  Bap- 
tists !  Who  ever  heard  before  of  a  body  of  at  least  four-fifths 
seceding  from  one-fifth  ? 

There  never  was  an  organized  body  of  Baptists  in  existence 
that  opposed  missions  until  since  the  beginning  of  the  present 
century  (1800)  ;  perhaps  not  further  back  than  1820  or  '25, 
and  very  few  until  about  1830. 

The  English  Baptists,  the  Philadelphia  Association,  the 
Sandy  Creek  Baptist  Association,  the  Charleston,  and  many 
others,  have  never  been  connected,  either  in  principle  or  prac- 
tice, with  the  Anti-mission  movement.  As  long  ago  as  1689 
the  English  Baptists  organized  a  benevolent  society  to  raise 
a  public  fund  for  the  following  purposes : 

1.  "To  communicate  thereof  to  those  churches  that  are 
not  able  to  maintain  their  own  ministry,  and  that  their  min- 
isters may  be  encouraged  wholly  to  devote  themselves  to  the 
great  work  of  preaching  the  gospel. 

2.  "To  send  ministers  that  are  ordained,  or  at  least  solemn- 
ly called  to  preach,  both  in  the  city  (London)  and  country, 
where  the  gospel  hath  or  hath  not  been  preached,  and  to  visit 
the  churches. 

3.  "To  assist  those  members  that  are  found  in  any  of  the 
aforesaid  churches,  that  are  disposed  for  study,  having  invit- 
ing gifts,  and  are  sound  in  fundamentals,  in  attaining  to  the 
knowledge  and  understanding  of  the  languages — Latin,  Greek 
and  Hebrew,  etc." 

*  *  *  *  rpj^  time  is  no  doubt  coming  when  we  shall  all 
again  be  one  body,  having  one  fold  and  one  shepherd,  work- 
ing together  in  the  glorious  cause  of  Christ. 

We  have  now  fully  shown  that  the  Regular  or  Missionary 
Baptists  have  not  seceded  from  the  Anti-mission  Baptists. 


252  Conclusion. 

CONCLUSION. 

Reflections  on  the  Split. 

Since  having  gone  over  the  ground  discussing  the  split, 
and  the  men  engaged  in  it  and  the  causes  which  led  up  to  it, 
noting  the  points  differentiating  the  Anti-mission  Baptists 
from  the  Baptists  who  lived  prior  to  the  split,  it  is  thought  to 
be  worth  while  to  make  some  reflections  on  the  foregoing. 

It  is  well  to  keep  history  straight  as  we  go  along  and  take 
nothing  for  granted  just  because  somebody  may  see  proper 
to  lay  claim  to  it.  jSTo  history  can  lay  claim  to  public  con- 
fidence that  does  not  faithfully  record  the  transactions  of 
events  just  as  they  occurred. 

We  have  seen  that,  prior  to  the  split,  there  never  was  any 
organized  dissent  by  Baptists  to  the  work  of  missions,  Sun- 
day (Bible)  schools,  societies  for  the  distribution  of  religious 
literature,  (Bibles  and  tracts)  till  it  was  worked  up.  Before 
1827  the  Baptist  brotherhood  was  almost  a  unit  on  all  the 
methods  of  work  then  in  operation  to  forward  Christ's  king- 
dom on  earth.  But  a  few  men  began  to  develop  signs  of  dis- 
content. A  little  spark  was  kindled,  the  little  flame  was 
fanned,  and  in  the  shortest  time  imaginable,  there  was  mis- 
understanding and  confusion,  where  so  shortly  before  peace 
and  brotherly  love  reigned  supreme.  All  this  resulted  in  the 
disruption  of  some  churches  and  of  some  Associations.  But 
dividing  Baptist  forces  and  Baptist  strength  was  not  all,  for 
in  addition  to  this  loss,  they  had  to  meet  deadly  opposition 
to  all  they  had  hitherto  attempted  to  do,  and  which  meant 
so  much  for  truth. 

But  there  is  not  that  intense  bitterness  that  once  prevailed. 
Many  of  the  Anti-mission  Baptists  are  becoming  more  con- 
servative and  less  inclined  to  be  unreasonably  critical.  One 
of  their  preachers  said,  a  few  years  ago,  "We  have  made  a 
mistake  in  opposing  Sunday  schools ;  our  young  people  are 


Conclusion.  253 

going  from  us."  Others  say,  "I  do  riot  object  to  Sunday 
schools  if  you  will  take  the  Bible  and  leave  off  the  helps,  they 
are  man's  work."  Is  the  Lord  pleased  or  displeased  with 
the  study  of  his  word  in  Sunday  schools  ?  Seventy-five  to 
eighty-five  per  cent  of  the  additions  to  our  churches  as  noted 
elsewhere,  coming  from  the  Sunday  school  seems  to  answer 
the  question  in  no  uncertain  sound. 

The  publication  of  multiplied  thousands  of  Bibles,  Testa- 
ments and  tracts,  in  almost  every  tongue  and  the  vast  num- 
bers of  men  and  women  in  every  clime  turning  from  sin  to/     * 
serve  the  living  God,   is  convincing  testimony  that  God  is 
richly  blessing  every  agency  to  bring  men  to  Christ. 

But  as  the  strongest  objection  prevails  against  mission 
work,  this  subject  will  be  considered  more  at  length.  Let 
us  not  forget  that  all  these  agencies  are  only  a  means  to  an 
end — that  of  carrying  out  the  command  of  Christ.  His  com- 
mand is  to  "go  into  all  the  world  and  preach  the  gospel  to 
every  creature."  The  command  to  "go"  is  emphatic,  yet 
without  detail,  the  Master  leaving  it  to  the  common  sense  of 
His  people  as  to  how  they  may  best  carry  out  this  command. 

Has  the  Lord  given  this  work  special  recognition  ?  He 
taught  American  Baptists  a  great  lesson — one  of  such  signif- 
icance as  to  be  a  perpetual  inspiration  down  to  the  end  of 
time.  The  movement  in  England  was  begun  as  early  as  pos- 
sible after  the  Reformation.  They  talked,  they  prayed,  they 
gave  money.  This  work  was  organized  there  soon  after 
1790.  This  movement  was  destined  to  influence  American 
Baptists.  They  were  already  moving,  but  their  work  was 
home  mission  work,  without  any  general  organization.  They, 
as  yet,  had  no  foreign  missionary  in  the  field.  But  the  agita- 
tion begun  in  England  by  Gary  and  Fuller  and  their  coadju- 
tors, the  news  of  which  had  reached  our  shores,  had  set  Ameri- 
can Baptists  thinking  of  their  duty  and  responsibility  to  the 
heathen  world.  Our  people  had  begun  to  feel  the  throb  of 
mission  life  beyond  the  sea. 


254  Conclusion. 

Two  young  men  in  New  England,  neither  of  whom  were 
Baptists — Adoniram  Judson  and  Luther  Rice — were  moved 
to  go  and  preach  the  gospel  to  the  heathen.  After  all  neces- 
sary preparation,  arrangements  were  made  for  them  to  sail. 
Now  they  are  out  at  sea  on  their  long  and  tedious  voyage, 
though  on  different  vessels.  While  on  the  way,  neither  know- 
ing the  mind  of  the  other,  knowing  that  soon  they  would  have 
to  face  the  Baptist  missionaries  then  on  the  field  in  regard 
to  New  Testament  baptism,  they  began  a  careful,  candid 
study  of  the  subject  of  baptism  from  the  Bible  standpoint, 
so  as  to  be  ready  to  meet  them  after  their  arrival.  The  result 
was,  that  when  they  had  reached  their  destination  they  were 
both  Baptists  in  faith  and  soon  sought  baptism  at  the  hands 
of  the  Baptist  missionaries. 

Was  this  only  a  coincidence  ?  Does  it  not  look  much  more 
like  a  providence  in  which  God  in  a  mysterious  way  was  go- 
ing to  overrule  all  for  His  glory  and  the  encouragement  of 
American  Baptists  to  do  foreign  mission  work  ?  One  of  these 
men  remained  on  the  field,  the  other  returned  to  America  to 
stir  the  Christian  heart  on  the  subject  of  foreign  mission 
work. 

Must  the  Congregationalists  who,  in  union  with  the  State, 
had  driven  Roger  Williams  out  into  a  dreary  wilderness  to 
face  death  during  the  severity  of  a  New  England  winter  be- 
cause of  his  espousal  of  the  cause  of  soul-liberty  and  rejection 
of  the  State  church ;  must  the  people  who  so  unmercifully 
whipped  Obadiah  Holmes,  a  Baptist  pastor,  because  he  visited 
an  aged  and  infirm  member  of  his  church,  ministering  to  him 
in  spiritual  things  in  his  own  house;  must  the  people  who 
made  the  temporal  side  of  Baptist  life  almost  unbearable; 
were  these  the  people  who  should  afterward  raise  up,  educate 
and  otherwise  fully  equip  for  their  life-work  the  first  foreign 
missionaries  of  American  Baptists  ?  It  would  seem  so.  But 
why  not?  If  the  Egyptians  who  regarded  God's  chosen  peo- 
ple as  only  fit  subjects  for  Egyptian  serfdom,  must  educate 


Conclusion.  255 

Moses  in  all  the  learning  and  wisdom  of  that  people,  in  order 
that  he  might,  under  God,  lead  his  people  out  of  Egyptian 
bondage;  and  if  the  wicked  Jews  who  so  hated  and  despised 
the  lowly  JSTazarene,  so  as  to  crucify  him  and  persecute  his 
faithful  followers,  must  bring  up  Saul  of  Tarsus  so  that  he 
might  fill  any  position  in  the  realm  of  Jewish  life,  though 
(unknown  to  them)  a  chosen  vessel  to  bear  the  Redeemer's 
name  before  the  Gentiles ;  then  why  not  the  Congregational- 
ists  educate  and  fully  prepare  the  first  American  Baptist  for- 
eign missionaries  ? 

This  mysterious  providence  doubtless  was  intended  of  God 
as  unmistakable  evidence  of  His  will  that  we  engage  in  the 
work. 

The  American  Board  of  Missions  was  organized  and  the 
great  work  was  moving  on  smoothly — not  one  word  of  com- 
plaint now,  too  much  interested  to  complain. 

It  is  to  be  hoped,  it  is  devoutly  wished  that  all  Baptists 
might  see  "eye  to  eye"  in  all  these  things,  drop  former  differ- 
ences and  come  together  on  the  plain  teaching  of  God's  word. 

The  End. 


Date  Doe 


MAY  2  6f3 

. 

• 

' 

s-       • 

'-1  • 

DEC  4 

DEC  « c 

L.  B.  Cat.  No.  1137 


386      S541  39016 


SCHOOL  OF  RELIC 


B§S1RhHB 

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mm 


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